CHAP
,
4.
Of
Traditions
.
THE
word
Tradition
often
times
is
simply
taken
for
anie
kinde
of
doctrine
,
whether
it
be
written
or
delivered
by
word
of
mouth
.
But
by
the
name
of
Traditions
are
such
things
also
meant
,
which
were
not
written
but
onely
delivered
by
word
of
mouth
,
and
so
have
beene
from
hand
to
hand
conveyed
to
our
age
:
These
kinde
of
Traditions
are
of
two
sorts
:
Some
containe
Ceremonies
of
nature
indifferent
and
changeable
according
to
the
circumstances
of
place
and
time
,
which
though
they
be
not
expressed
in
Scriptures
,
yet
because
they
are
not
contrarie
to
the
same
,
and
are
retained
in
the
Church
as
things
indifferent
,
are
not
called
into
question
.
But
there
bee
other
sorte
of
Traditions
in
Poperie
,
which
are
contrarie
to
the
Scriptures
,
and
whereof
there
appeares
not
so
much
as
one
step
in
the
Scriptures
,
(
such
as
are
the
Canon
of
the
Masse
,
Holy
water
a
set
number
of
prayers
,
holy
Candells
,
and
an
infinite
number
more
)
which
are
commended
to
the
World
vnder
the
glorious
name
of
Apostolicke
Traditions
,
to
the
observing
whereof
as
being
Apostolicke
,
all
Christians
are
bound
,
if
wee
will
believe
the
Papists
,
The
question
The
state
of
the
question
then
is
.
1.
Whether
besides
the
Scriptures
the
Apostles
delivered
some
things
by
word
of
mouth
only
,
2
,
Whether
they
delivered
those
things
by
word
of
mouth
onely
which
at
this
day
the
Papists
bragg
of
as
of
,
Apostolick
Traditions
.
We
deny
both
:
the
former
wherof
wee
prove
by
the
sufficiencie
of
the
holy
Scripture
,
which
containes
all
things
necessary
to
saluation
.
Whereof
we
have
intreated
before
:
the
later
wee
prove
by
these
reasons
following
.
Because
these
their
Traditions
are
contrarie
to
the
Scriptures
which
we
wil
prove
clearely
hereafter
.
But
we
may
not
thinke
that
the
Apostles
writt
some
things
,
and
delivered
by
word
of
mouth
other
,
and
those
contrarie
to
their
writings
.
Because
in
Pauls
time
such
Traditions
began
to
bee
suspected
in
the
Church
which
appeares
by
the
words
of
S.
Paul
.
2.
Thessal
,
2
,
2.
Be
not
suddenly
moved
from
your
mind
nor
troubled
,
neither
by
Spirit
,
nor
by
Worde
nor
by
letter
as
sent
from
vs
.
Because
it
may
be
proved
out
of
histories
,
that
such
traditions
had
their
first
beginning
some
ages
after
the
Apostles
death
.
Wherof
see
in
particular
Polidor
Virgill
,
especially
concerning
the
Canon
of
the
Masse
.
de
Inuererum
lib
,
5
,
cap
,
11
,
&c.
It
is
proved
by
many
&
manifest
reasons
,
that
those
bookes
and
Canons
,
wherby
they
indevour
to
procure
authority
and
credit
to
their
Traditions
,
are
forged
and
counterfaite
(
such
as
are
the
Canons
of
the
Apostles
,
the
Decretalls
,
the
Decrees
of
Popes
,
the
books
of
Clement
and
Dyonisius
Areopagita
.
Neither
do
our
aduersaries
doubt
,
but
that
many
such
Canons
&
bookes
are
counterfeits
.
Such
Traditions
of
men
are
condemned
by
the
holy
Scripture
.
1
,
Because
they
are
in
cause
(
as
Christ
witnesseth
)
that
in
the
mean
time
the
Commandements
of
God
are
neglected
.
Mat
15
,
3
:
2
,
Because
God
is
worshipped
in
vaine
by
the
doctrines
and
precepts
of
men
,
verse
,
9.
3.
Because
the
Traditions
of
men
cannot
reach
into
the
minde
of
God
:
for
my
thoughts
are
not
as
your
thoughts
,
neither
are
your
waies
as
my
wayes
(
saith
the
Lord
)
.
For
as
the
Heavens
are
higher
than
the
earth
so
are
my
waies
higher
than
your
waies
,
and
my
thoughts
above
your
thoughts
.
Isay
,
55
,
8
,
9.
Whence
it
commeth
to
passe
,
that
those
things
which
men
admire
for
their
singular
holinesse
,
do
most
of
all
displease
the
Lord
God
.
4.
Because
such
plants
as
are
not
planted
of
the
heavenly
Father
shall
bee
rooted
out
,
Mat
,
15
,
13.
Because
wee
must
rely
our selues
wholly
on
the
Word
of
God
,
in
worshipping
of
God
,
and
that
onely
must
we
doe
,
which
he
hath
commanded
.
Neither
may
we
add
,
or
diminish
,
anie
thing
there
from
,
Deut
,
12.
32
neither
may
we
decline
from
the
commandements
of
God
,
either
to
the
right
hand
or
to
the
left
,
Deuter
,
28
,
14.
Because
the
Traditions
of
men
are
deceipts
or
trappes
,
Beware
(
sayth
Paul
)
least
there
bee
anie
man
that
spoyle
you
through
Philosophie
,
and
vaine
deceite
,
through
the
Traditions
of
men
,
according
to
the
rudiments
of
the
World
,
and
not
after
Christ
,
Colos
,
2
,
8.
Contrariwise
our
Aduersaries
doe
argue
.
(
1
)
Brethren
stand
fast
and
keepe
the
traditions
,
which
you
haue
been
taught
,
either
by
word
or
by
our
Epistle
.
2
,
Thessal
,
2
,
15.
Therfore
our
Traditions
(
to
wit
the
Papisticall
)
are
to
bee
received
and
kept
as
Apostolike
Traditions
.
Ans
,
1.
All
the
Propositions
are
particular
,
and
it
is
such
a
kinde
of
absurde
reasoning
as
this
:
The
Apostles
delivered
some
things
by
word
of
mouth
;
we
have
some
Traditions
,
therefore
our
Traditions
are
Aposto●ike
.
2.
It
is
a
fallacie
from
a
part
to
the
whole
for
when
Paul
wrot
these
things
,
fewe
of
those
●hings
which
appertaine
to
the
Canon
of
the
New
Testament
,
were
then
written
.
That
●herefore
,
which
Paul
meant
in
respect
of
●hat
time
,
when
as
al
were
not
yet
written
,
that
the
Papists
vnderstand
simply
,
even
of
that
●ime
,
when
the
Canon
was
perfected
:
when
as
●ow
wee
have
all
things
in
the
Apostles
wri●ings
,
which
are
needefull
to
bee
knowen
for
●aluation
.
3.
There
are
foure
termes
in
the
syllogisme
,
in
the
Maior
are
vnderstood
Traditions
doctrinall
&
Apostolicke
;
in
the
minor
,
forged
Traditions
,
inuented
long
after
the
Apostles
time
.
2
Christ
did
not
altogether
reject
the
Traditions
of
the
Fathers
where
he
sayth
,
these
things
ought
you
to
have
done
,
and
not
to
have
left
the
other
vndone
.
Luke
,
11
,
42.
Answe
.
Christ
there
opposeth
the
strict
obseruance
of
Moses
his
law
,
(
not
of
mens
Traditions
)
in
outward
small
matters
,
(
as
in
●ithing
of
cumime
&
mint
)
&
the
neglect
of
the
principal
duties
of
the
first
&
second
Table
,
both
which
should
have
beene
ioyned
together
&
obserued
,
as
being
both
the
commandements
of
God
.
This
reason
therfore
(
6
)
is
like
a
rope
of
land
.
(
3
)
When
Paul
and
Timothy
went
through
the
Citties
,
Tradebanteis
,
they
delivered
,
or
gave
them
for
Traditions
,
the
decrees
to
keepe
,
which
were
ordained
by
the
Apostles
&
Elders
,
which
were
at
Ierusalem
,
Act
,
16
,
4.
Ans
,
1
,
It
followes
not
:
The
Apostles
(
7
)
deliuered
somethings
,
therfore
the
Papisticall
Traditions
are
Apostolicke
.
There
is
no
coherence
in
this
reason
.
2
,
Paul
and
Timothie
deliuered
not
vnwritten
verities
,
but
those
things
,
which
were
decreed
of
the
Apostles
,
and
then
comprized
in
writing
,
&
sent
to
the
Church
of
Antioch
.
The
Papists
therfore
dispute
from
a
written
to
an
vnwritten
Tradition
.
(
4
)
Paul
saith
,
that
hee
deliuered
certaine
precepts
to
the
Corinthians
,
which
they
did
well
that
they
obserued
them
.
1
,
Corin.
11
,
2.
Answ.
The
same
answer
,
which
was
giuen
to
the
first
obiection
,
fits
this
too
,
that
is
,
that
there
is
no
sound
proofe
of
all
particulars
.
The
Papists
should
prooue
,
that
those
Traditions
proceeded
from
the
Apostles
,
which
they
bragge
so
fast
to
bee
Apostolicke
.
(
5
)
The
Fathers
testifie
,
that
certaine
Traditions
came
from
the
Apostles
to
them
.
Answ.
1.
The
Fathers
many
times
by
the
name
of
Traditions
vnderstand
such
things
,
as
are
contained
in
the
Scripture
,
according
to
the
sence
and
meaning
thereof
,
though
not
according
to
the
Letter
.
And
in
this
sence
there
bee
in
the
reason
foure
termes
:
the
Fathers
vnderstanding
Traditions
contained
in
the
Scriptures
,
&
the
Papists
,
Traditions
not
at
all
there
contained
.
2
,
The
Fathers
by
Traditions
Apostolick
,
vnderstand
sometimes
,
generall
customes
and
rites
of
indifference
,
which
was
in
the
liberty
of
the
Church
to
alter
as
occasion
should
require
.
3.
If
any
of
the
Fathers
haue
maintained
other
sort
of
Traditions
as
Apostolick
,
then
the
question
is
,
whether
they
did
well
in
accepting
such
Traditions
for
Apostolicke
,
which
were
not
Apostolick
,
neither
did
consent
with
the
holy
Scripture
.
(
6
)
That
infants
should
be
baptized
,
that
the
Eucharist
should
bee
deliuered
to
women
,
&c.
wee
haue
receiued
from
vnwritten
Tradition
onely
.
Answ.
1.
The
Antecedent
is
not
true
:
for
concerning
the
former
,
wee
haue
Scripture
that
Baptisme
is
needfull
for
all
,
and
that
it
doth
belong
vnto
Infants
.
Iohn
,
3
,
5.
Mark
10
,
14
,
15
,
16.
1
,
Corinthians
,
1
,
16
,
&c.
2
,
The
Trent
Catechisme
proueth
the
Baptisme
of
Infants
by
diuers
places
of
Scripture
Part
:
2.
cap.
2
,
quaest.
26.
As
for
the
latter
,
that
the
Eucharist
belongeth
to
the
whole
Church
,
and
so
vnto
women
,
wee
haue
Christs
commandement
.
Math:
26
,
26
,
27
,
28.
Mark
,
14
,
22
,
&c.
Luk
,
22
,
19
,
20.
1
,
Cor:
11
,
26
,
27
,
28.
(
7
)
The
obseruation
of
the
Lords
day
,
is
not
found
in
the
Scripture
.
Ans.
Seeing
it
is
acknowledged
by
both
sides
,
by
the
Papists
as
well
as
by
the
Protestants
,
that
to
set
a
certaine
time
a
part
for
Gods
seruice
is
a
morall
and
immurable
law
,
and
that
the
Apostles
left
to
the
Church
the
first
day
of
the
weeke
,
which
is
the
Lords
day
,
in
Parte
terti●
,
ca.
4
,
quaest:
4.
steede
of
the
seuenth
day
,
which
the
Iewes
obserued
,
(
as
the
Trent
Catechisme
proueth
out
of
1
,
Corint.
16
,
2
,
and
Reuel.
1
,
10
:
)
We
ought
to
acknowledge
it
as
a
precept
of
God
grounded
on
the
Scriptures
.
CHAP.
7.
Of
the
Church
.
FVrther
yet
the
Papists
seeke
an
other
shift
for
the
defending
of
their
humane
Traditions
and
Doctrines
;
whiles
boasting
of
the
name
of
the
Church
,
with
open
mouth
they
tell
vs
,
that
the
true
Church
was
of
olde
time
at
Rome
,
and
that
the
Bishop
of
Rome
with
his
band
,
are
at
this
day
that
Church
;
and
that
the
Church
cannot
erre
,
and
that
therfore
all
whatsoeuer
is
deliuered
vnto
vs
from
the
Church
of
Rome
,
is
to
be
helde
for
most
certaine
and
infallible
,
as
beeing
receiued
from
heauen
.
Heere
therefore
wee
are
to
handle
three
questions
.
1
,
Whether
the
Church
of
Rome
,
or
our
Church
bee
the
true
Church
.
2
,
Whether
wee
ought
to
grant
,
that
there
is
an
invisible
Church
.
3
,
Whether
the
Church
can
erre
.
First
of
al
in
the
entrance
we
must
obserue●
that
there
may
many
waies
arise
ambiguiti●
in
the
word
,
Church
.
First
it
doth
signifie
indefinitely
Ambiguitie
in
the
word
Church
.
euery
Church
or
congregation
and
is
taken
both
in
the
good
and
bad
pa●●
for
any
kinde
of
assembly
or
congregation
whence
also
the
Scripture
maketh
mentio●
of
the
malignant
Church
.
Secondly
,
it
is
t●ken
for
the
company
of
them
,
which
a●
called
by
the
outward
ministerie
of
th●
word
and
Sacraments
,
wherein
are
gath●red
both
good
and
bad
.
Matthew
,
13.
Thirdlie
,
it
is
taken
for
the
inuisible
Church
,
or
the
company
of
them
,
which
vse
the
Ministerie
of
the
Word
and
Sacraments
to
their
saluation
,
and
are
truely
beleeuers
:
which
also
may
bee
called
the
companie
of
the
Elect.
Fourthly
,
it
is
taken
foure
maner
of
waies
in
respect
of
the
foure
fold
outward
face
of
the
Church
.
1
,
For
the
most
pure
Church
of
the
Apostles
.
2
,
for
the
Church
of
the
Fathers
;
wherein
there
was
a
more
sincere
state
of
doctrine
,
than
in
after-ages
,
yet
it
was
not
altogether
voide
of
superstition
.
3
,
For
the
Church
of
Antichrist
,
which
is
ouerflowne
with
horrible
Idolatrie
,
as
with
a
kinde
of
deluge
.
4
,
For
the
reformed
Church
,
restored
according
to
the
conformitie
of
the
Apostolick
Church
.
A
fift
signification
the
Papists
haue
made
vs
,
vnderstanding
by
the
Church
,
not
a
company
of
teachers
&
learners
,
but
the
Pope
,
Cardinalls
,
Bishoppes
,
Monkes
,
&c.
By
obseruing
of
these
distinctions
,
we
shall
detect
many
stratagems
of
the
Papists
,
seeing
they
play
continually
with
the
ambiguitie
or
equiuocation
of
the
word
Church
,
and
in
their
arguments
they
bring
sometimes
fiue
termes
.
But
now
let
vs
come
to
the
questions
.
Question
.
1.
(
Whether
the
Church
of
Rome
(
which
at
this
day
blasphemes
the
Gospell
of
Christ
,
curseth
and
persecuteth
the
professours
thereof
)
or
ours
be
the
true
Church
.
Wee
denie
that
the
Church
of
Rome
is
the
true
Church
for
these
reasons
.
Because
they
want
the
true
notes
,
and
the
true
definition
of
the
Church
:
therefore
neither
haue
they
the
definitum
,
that
is
the
Church
.
1.
The
Church
heareth
the
voice
of
Christ
.
(
Iohn
.
10
,
27
,
)
.
Which
is
reuealed
in
the
Scripture
,
which
the
Papists
do
not
heare
,
and
that
1
,
in
refusing
it
for
their
Iudge
.
2
,
in
making
decrees
in
many
thinges
against
it
.
3
,
In
giuing
it
but
cold
and
slender
commendation
.
2.
Because
they
haue
not
the
sincere
ministration
of
the
Sacraments
,
and
that
.
1
,
in
forging
new
Sacraments
.
2
,
in
defiling
Baptisme
with
humane
superstitions
.
3
,
in
making
Monasticall
habite
&
state
equall
to
it
4
,
In
changing
the
Lords
supper
into
a
sacrifice
.
5
,
And
in
the
C●munion
of
lay
people
,
in
maiming
it
of
the
one
kinde
,
that
is
by
taking
the
cup
from
the
people
:
they
haue
not
therefore
an
vncorrupt
Ministerie
,
and
consequently
their
Church
may
not
be
called
a
true
Church
.
Because
they
haue
not
so
much
as
the
notes
,
which
the
Papists
themselues
require
in
the
definition
of
a
Church
.
1.
Their
Church
hath
not
vnitie
.
1
Because
they
striue
amongst
themselues
about
manie
things
▪
2
,
They
haue
not
vnitie
by
reason
of
the
foure-fold
face
and
condition
of
the
Church
before
noted
.
2.
Their
church
is
not
holy
.
because
they
trust
in
their
own
holines
,
which
before
god
is
not
holines
,
but
as
filthy
clouts
.
Isai
,
64
,
6.
3.
It
is
not
Catholick
.
1
,
Because
they
haue
not
the
consent
of
the
whole
world
:
for
the
Greeke
Church
hath
alwaies
dissented
from
them
in
diuers
points
.
2
,
because
they
defend
not
the
vniuersall
true
doctrine
of
all
times
,
therefore
they
neither
agree
with
the
Church
of
the
Apostles
,
nor
yet
with
the
Church
of
the
Fathers
.
4.
It
is
not
Apostolick
,
because
they
agree
not
with
the
Apostles
doctrine
,
seeing
verie
many
of
their
thinges
are
not
Apostolick
,
but
superstitions
raked
together
and
compiled
of
sundry
Authors
.
Take
for
example
there
of
the
Canon
of
the
Masse
;
and
the
mangling
of
the
Lords
Supper
,
which
was
vnknowne
for
many
ages
,
and
at
length
established
by
the
Counsell
of
Constance
.
Likewise
Indulgences
,
the
feast
of
Corpus
Christi
&
other
moe
without
number
,
concerning
which
looke
Polidor
Virgil.
lib.
4.
cap.
6
,
7
,
8
,
9
,
10
,
11
,
12
,
13
,
14
,
As
also
the
whole
.
5
,
6
,
7
,
8
,
bookes
.
But
of
such
like
superstitions
of
the
Romaine
Church
,
(
that
they
be
contrary
to
the
Scripture
)
shal
hereafter
bee
spoken
in
their
proper
places
sufficiently
.
Contrariwise
our
Aduersaries
reason
thus
.
(
1
)
The
Church
of
God
hath
had
the
name
of
the
Church
euer
since
the
Apostles
time
:
therefore
it
is
the
true
Church
.
Answ.
1.
It
followeth
not
;
It
was
long
agoe
,
Simil.
This
woman
was
long
since
a
Maid
,
therfore
nowe
she
cannot
be
an
harlot
.
therefore
now
it
is
.
2
,
There
is
no
good
argument
from
the
bare
name
of
a
thing
to
the
thing
it selfe
.
3
,
Neither
yet
doe
wee
denie
,
but
that
there
doth
at
this
day
remaine
some
Church
in
the
City
of
Rome
,
to
wit
,
of
such
as
bee
yong
children
,
girles
and
simple
men
,
which
simply
believe
in
Christ
their
Saviour
,
and
trust
nor
in
their
owne
merits
.
Neither
is
it
to
be
doubted
,
but
that
there
be
some
intelligent
and
wise
men
in
Rome
,
who
with
all
their
hearts
derest
the
Popes
impietie
and
tyrannie
.
But
all
these
are
not
that
Roman
Church
,
with
the
authoririe
wherof
our
Aduersaries
do
seeke
to
oppresse
and
beare
vs
downe
.
(
2
)
The
Fathers
themselves
did
account
the
Roman
Church
for
the
true
Church
.
Ans.
1
,
Here
be
foure
termes
.
For
in
the
Antecedent
the
worde
Church
is
taken
for
that
face
or
condition
of
the
Church
which
was
in
the
Fathers
time
,
in
the
consequent
for
that
state
,
wherin
Antichrist
doth
raigne
Now
it
followes
not
,
it
was
so
twelue
or
thirteene
hundred
yeares
ago
or
vpward
,
therefore
it
is
so
now
.
(
3
)
The
state
of
the
Roman
Church
is
most
antient
,
therefore
the
Roman
Church
by
reason
of
his
antiquity
is
the
true
Church
.
Ans.
1
,
We
denie
the
Antecedent
,
for
the
testimonies
alleaged
before
out
of
Polidor
Vergill
.
2
,
not
simply
that
which
is
ancient
is
to
be
received
,
but
that
which
is
most
ancient
.
For
the
Devill
is
ancient
,
but
God
is
more
ancient
.
3
,
Antiquity
cannot
make
that
good
,
which
in
it selfe
is
bad
.
(
4
)
The
Church
of
Rome
is
the
Vniversall
and
Catholicke
Church
:
therefore
it
is
the
trve
Church
.
Ans.
Wee
denie
the
Antecedent
.
For
if
by
the
word
Catholicke
be
meant
that
,
which
agreeth
with
the
Catholicke
and
so
with
the
Apostles
doctrine
,
then
the
Antecedent
is
absolutely
false
.
But
if
the
Church
of
Rome
be
called
Catholicke
by
reason
of
the
multitude
of
those
,
that
take
parte
and
cleave
to
that
side
,
then
the
multitude
of
them
that
err
is
no
iust
defence
for
the
error
.
Otherwise
in
the
time
of
Arrianisme
,
the
Apostolicke
,
CHVRCH
as
beeing
brought
to
a
great
paucitie
,
shoulde
not
have
beene
the
true
and
Catholicke
Church
;
but
the
Arrians
should
have
been
the
Catholick
Church
for
that
they
far
exceeded
in
number
the
rest
,
which
were
the
true
Christians
.
In
this
sence
therefore
wee
deny
the
consequence
.
The
Antecedent
also
is
not
true
,
because
(
as
before
I
sayde
)
the
Church
of
Rome
doth
not
consent
with
the
Church
of
the
Apostles
,
nor
yet
with
the
Church
of
the
Fathers
.
And
therefore
they
haue
not
that
vniuersality
of
multitude
whereof
they
boast
.
(
5
)
If
the
Church
of
Rome
bee
not
the
true
Church
,
then
for
some
ages
together
Christ
had
beene
without
a
spouse
,
but
Christ
never
was
without
a
spouse
,
Therefore
,
&c.
An
,
1.
From
a
speciall
to
a
generall
;
arguments
are
drawen
only
affirmatively
.
It
is
no
good
consequence
therefore
;
the
church
of
Rome
consisting
of
Popes
,
Cardinalls
,
Bishops
,
Priests
,
and
others
of
the
same
ranke
,
who
withstood
the
heauenly
truth
,
were
not
the
spouse
of
Christ
,
therefore
Christ
had
no
spouse
.
2.
I
deny
the
maior
or
first
proposition
.
For
there
were
also
other
Churches
,
as
the
Greeke
Church
,
which
alwaies
gainsayd
the
Bishop
of
Rome
,
and
wherein
Christ
might
haue
his
spouse
.
The
argument
therefore
proceedes
from
an
insufficient
enumeration
or
reckoning
vp
of
the
parts
to
the
whole
.
3
,
In
the
visible
erronious
Church
of
Rome
,
there
was
the
spouse
of
CHRIST
hidden
to
the
eye
of
the
World
(
all
glorious
within
Psal
,
45
,
13
)
or
the
inuisible
companie
of
belieuers
.
Ans.
so
Christ
neuerthelesse
had
his
Spouse
.
On
the
contrarie
side
that
we
haue
the
Church
of
God
with
vs
we
proue
Because
to
us
agreeth
the
definition
of
the
church
:
therefore
the
church
which
is
the
thing
defined
,
agreeth
to
vs
also
,
1.
For
in
our
Church
the
vncorupt
ministerie
of
the
word
and
Sacraments
dooth
flourish
;
for
witnesse
whereof
wee
haue
the
holy
scripture
,
nay
our
Aduersaries
themselues
who
hither
to
coulde
neuer
shewe
out
the
Scripture
,
that
there
is
any
thing
in
our
Ministerie
,
doctrine
or
administration
of
the
Sacramentes
contrarie
to
Christ
,
or
his
Apostles
.
Therefore
wee
are
the
true
Church
.
Because
our
Church
in
respect
both
of
the
Word
and
Sacraments
is
comformable
to
the
Church
described
in
the
writings
of
the
New
testament
vnder
the
Apostles
.
Contrariwise
our
Aduersaries
do
reason
thus
.
(
1
)
The
Protestants
belieue
not
all
thinges
,
which
the
Church
of
Rome
dooth
.
Therefore
they
are
not
the
true
Church
.
Ans.
1.
There
is
more
in
the
Conclusion
,
than
in
the
premises
For
no
more
followeth
thence
,
than
that
we
do
not
agree
with
the
Church
of
Rome
in
all
things
:
which
who
will
deny
?
But
wee
may
not
for
that
cause
be
thought
not
to
be
the
true
Church
2
,
It
is
a
begging
of
the
question
.
For
whether
they
which
gaine-say
the
Churh
of
Rome
,
do
gaine-say
the
true
Church
,
that
is
the
thing
in
controversie
.
(
2
)
The
Protestants
Church
dooth
not
agree
with
the
Church
of
the
Fathers
in
all
thinges
.
Therfore
they
are
not
the
true
Church
of
Christ
Ans
,
1.
This
argument
is
too
common
,
and
agrees
to
both
sides
.
For
by
the
same
reason
it
may
be
proved
,
that
the
Papists
are
not
the
Church
;
because
their
Church
(
which
they
cannot
deny
)
hath
much
fallen
away
from
the
Church
of
the
Fathers
2
,
the
church
of
the
Fathers
is
not
the
sampler
of
Churches
,
but
the
Church
of
the
Apostles
;
to
which
it
is
sufficient
that
our
Church
is
like
.
(
3
)
The
Prodestants
doctrine
is
new
;
It
is
but
few
yeares
agoe
,
since
it
first
sawe
the
light
:
Therefore
their
Church
is
not
the
true
Church
.
Answ.
1.
This
is
a
begging
of
the
question
.
For
that
same
is
the
matter
in
controversie
,
2.
Our
doctrine
is
not
new
,
but
renued
,
3.
There
are
therefore
foure
termes
in
the
Argument
.
For
in
the
Maior
proposition
the
worde
Newe
,
is
taken
for
that
which
is
simply
and
altogether
new
:
in
the
Minor
,
for
the
refined
and
renued
ministerie
of
the
Word
,
reformed
according
to
the
rule
of
the
most
ancient
doctrine
of
the
Prophets
,
Christ
,
and
the
Apostles
.
(
4
)
The
Church
ought
to
have
vnitie
,
but
so
hath
not
the
Church
of
the
Protestants
;
for
it
is
rent
and
devided
into
parts
and
schismes
.
Ans.
1
Heere
be
foure
termes
.
For
in
the
Maior
proposition
by
the
word
Church
are
meant
those
,
which
in
truth
and
deede
are
the
Church
:
in
the
minor
those
which
are
in
the
outward
company
of
the
Church
,
or
those
which
have
mingled
themselves
amongst
our
Church
,
when
as
in
truth
they
be
not
of
our
opinion
:
And
these
sever
themselues
from
the
true
Church
of
them
who
maintaine
the
truth
,
and
stirre
vp
Schismes
.
Of
such
sort
of
men
Saint
Iohn
saith
:
They
went
out
from
vs
,
but
they
were
not
of
vs
:
for
if
they
had
been
of
vs
,
they
would
have
continued
with
vs
(
1
,
Iohn
2
,
19
)
2
,
It
is
a
fallacie
taking
that
for
a
cause
,
which
is
not
a
cause
.
Because
the
Church
is
not
the
cause
of
tumults
and
schismes
,
but
Schismatickes
are
the
cause
therof
.
Otherwise
the
Church
of
Corinth
had
not
beene
the
true
church
,
seeing
Paul
writeth
.
There
must
be
heresies
among
you
.
1
,
Corinth
,
11
,
19.
Question
,
2
Whether
we
must
grant
that
there
is
an
inuisible
Church
.
The
Papists
acknowledge
onely
a
visible
Church
,
which
same
they
tye
to
the
Pope
,
Cardinalls
,
Bishops
,
&c.
rather
than
to
the
hearers
:
But
wee
,
in
this
visible
companie
of
them
that
heare
the
Word
,
and
vse
the
Sacraments
,
doe
believe
that
there
is
an
other
companie
inuisible
to
the
eies
of
men
(
not
in
respect
of
the
members
&
persons
themselues
,
but
in
respect
of
the
intent
of
their
hart
,
and
their
fayth
)
which
is
only
known
vnto
God
.
And
that
for
these
reasons
:
Because
wee
believe
the
holy
Catholicke
Church
:
but
faith
is
the
ground
and
evidence
of
things
,
which
are
not
seene
.
Heb
,
11
,
1.
Because
those
which
are
in
the
visible
Church
,
may
a
great
part
of
them
be
hypocrites
,
betweene
such
and
the
true
beleeuers
God
alone
doth
discerne
,
vnto
vs
the
hearts
of
men
are
not
knowne
,
and
the
Church
doth
iudge
of
secret
●gings
.
1.
Christ
knowes
his
sheepe
,
Ioh
10.
14
,
27
,
2
The
foundation
of
God
remaineth
sure
,
and
hath
this
seale
,
The
Lord
knoweth
who
are
his
,
Timo.
2.
19.
Because
we
haue
the
thing
it selfe
,
the
invisible
Church
deciphered
by
examples
in
the
holy
Scriptures
.
1
For
a
long
time
hath
Israel
beene
without
the
true
God
,
and
without
priest
to
teach
,
and
without
law
,
but
there
Christ
was
not
altogether
deprived
of
his
Spouse
,
but
though
the
ministerie
were
corrupted
,
he
had
his
invisible
Church
,
2.
Chron.
15.
3.
4.
2
I
will
leaue
vnto
me
(
saith
the
Lord
)
seven
thousand
men
in
Israel
,
which
haue
not
bowed
the
knee
vnto
Baal
.
1.
Ki.
19.
18.
But
this
company
could
not
then
be
perceived
with
bodily
eyes
,
but
was
invisible
,
and
only
knowne
vnto
God
,
as
is
gathered
out
of
verse
,
10
,
and
14.
●
At
the
time
of
Christs
comming
into
th●
world
,
when
the
publick
Ministerie
of
the
Word
was
corrupted
,
God
had
his
inuisible
Church
,
Marie
,
Ioseph
,
Zacharie
,
Elizabeth
,
the
wise
men
that
came
from
the
East
,
Simeon
,
Anna
,
&c.
He
is
not
a
Iewe
,
which
is
one
outward
.
neither
is
that
Circumcision
which
is
outward
in
the
flesh
.
But
he
is
a
Iewe
,
which
is
one
within
,
and
the
circumcision
is
of
the
hart
,
whose
praise
is
not
of
men
,
but
of
God
.
Rom.
2
,
28
,
29.
Now
how
God
in
the
time
of
Poperie
,
the
publick
Ministerie
of
the
word
being
corrupted
,
had
his
inuisible
Church
,
is
thus
declared
.
There
were
a
company
of
baptized
Infants
,
which
were
a
great
part
of
the
Church
:
but
Note
.
By
this
declaration
it
appeares
,
t●at
we
doe
not
condemne
our
godly
ancestours
,
who
liued
in
the
time
of
Poperie
.
the
Church
was
neuer
at
any
time
without
baptized
children
,
seeing
that
Baptisme
euen
vnder
the
raigne
of
Antichrist
remained
in
the
Church
.
There
were
alwaies
godly
&
intelligent
men
,
which
gaine-said
the
Pope
,
sometimes
open●y
,
sometimes
secretly
:
(
See
the
booke
,
inti●uled
Catal●gus
testium
veritatis
)
:
and
those
who
gaine-said
him
,
had
them
which
appro●ed
their
iudgement
,
although
by
reason
of
the
tyrannie
of
the
Bishops
of
Rome
,
they
durst
not
openly
make
profession
thereof
.
There
were
also
many
simple
men
,
whose
harts
were
more
pure
,
than
were
the
mouthes
of
their
teachers
.
The
simpler
sort
had
the
chiefe
fundamentall
points
of
Christian
Religion
in
the
Lords
praier
,
the
Creede
and
the
ten
Commaundements
,
whereby
they
might
bee
instructed
to
a
true
faith
,
a
right
inuocating
of
God
,
and
an
holy
life
.
They
heard
the
Passion
of
Christ
read
out
of
the
stories
of
the
Euangelists
,
as
also
the
rehearsing
of
the
Gospels
.
They
might
therfore
out
of
the
text
,
(
neglecting
the
glosses
of
their
Preachers
)
learn
those
things
which
are
necessarie
to
saluation
.
They
confirmed
their
faith
by
receauing
the
holy
Supper
of
the
Lord
:
which
though
it
was
maimed
of
the
one
kinde
,
(
the
cup
being
quite
taken
from
them
)
yet
were
not
they
in
fault
,
who
were
constrained
to
endure
that
tyrannie
.
The
Masse
and
other
idolatrous
seruice
by
the
speciall
prouidence
of
God
,
were
celebrated
in
the
Latine
tongue
;
for
which
cause
the
Lay
people
,
were
the
lesse
partakers
of
their
idolatrie
,
which
vnderstoode
not
what
was
done
.
They
had
Christ
the
foundation
:
It
is
credible
therefore
,
that
in
their
agonie
,
the
stubble
that
was
built
vpon
the
foundation
,
was
consumed
,
but
themselues
saued
,
as
it
were
by
the
fire
of
tentation
&
tribulation
.
1
,
Cor.
3.
Contrariwise
our
Aduersaries
reason
.
(
1
)
Yee
are
the
light
of
the
World
;
&
a
City
that
Note
〈◊〉
this
〈◊〉
our
Aduersaries
should
proue
,
that
the
church
is
onely
visible
,
but
they
proue
nothing
els
,
but
that
the
church
is
visible
,
which
is
not
questioned
.
is
set
on
an
hill
cannot
be
hid
:
also
,
no
man
lighteth
a
candle
,
and
putteth
it
vnder
a
bushell
,
&c.
Mat.
5
,
14
,
15.
therefore
the
Church
is
visible
.
Ans.
1.
I
graunt
the
whole
reason
,
if
by
the
Church
be
meant
the
externall
publick
Ministerie
.
2
,
It
is
a
fallacie
from
that
which
is
spoken
in
some
respect
to
the
same
taken
absolutely
:
for
in
that
the
Church
is
said
to
be
visible
,
that
is
true
in
some
respect
onely
,
that
is
,
not
in
respect
of
the
inward
man
,
but
of
the
outward
publick
Ministerie
.
(
2
)
That
the
Church
is
visible
,
and
that
the
Church
is
inuisible
,
be
contradictories
,
therefore
if
it
be
granted
that
the
Church
is
visible
,
the
inuisible
is
ouerthrowne
.
Ans.
Contradictions
are
not
,
vnlesse
they
be
spoken
of
the
same
things
,
and
in
the
same
respect
:
but
that
Church
is
called
visible
in
one
respect
,
and
inuisible
in
another
:
for
it
is
visible
in
respect
of
the
externall
companie
of
them
that
heare
the
Word
and
vse
the
Sacraments
:
but
it
is
inuisible
in
respect
of
the
inward
man
and
true
faith
,
which
is
knowne
to
God
alone
,
as
before
I
said
.
(
3
)
Vnlesse
the
Church
bee
visible
,
there
will
not
bee
an
apparent
and
free
accesse
to
the
Church
for
any
man
,
which
ought
notwithstanding
continually
to
be
so
.
Answer
.
1.
There
is
an
equiuocation
in
the
worde
Church
:
First
,
it
is
taken
for
the
publick
Ministerie
of
the
Word
and
Sacraments
,
and
so
I
grant
the
whole
reason
.
Secondly
,
it
is
taken
for
those
,
which
doe
truly
beleeue
the
Word
and
rightly
vse
the
Sacraments
;
and
so
the
conclusion
is
to
be
denied
.
2
,
By
that
,
which
hath
beene
sai●
it
appeareth
,
that
the
Antecedent
speaketh
of
the
former
,
the
consequent
of
the
later
acception
of
the
Church
:
and
so
there
bee
foure
termes
in
the
Syllogisme
.
(
4
)
Christ
bids
vs
heare
the
Church
.
Matthew
,
18.
Which
if
it
bee
inuisible
,
cannot
bee
found
out
.
Answer
.
1.
I
answere
to
this
reason
as
to
the
former
.
2
,
Our
Aduersaries
haue
more
in
the
conclusion
,
than
in
the
premisses
.
For
thus
much
followeth
,
that
there
is
a
certaine
visible
church
,
or
that
in
some
meaning
the
church
is
visible
:
but
that
there
is
onely
a
visible
Church
,
there
is
neuer
a
word
in
the
place
cited
.
(
5
)
The
Fathers
did
oppose
the
authoritie
of
the
visible
Church
,
against
Heretikes
;
therefore
there
must
needes
be
a
visible
Church
.
Ans.
1.
It
is
a
fallacie
,
supposing
that
for
a
cause
,
which
is
not
.
For
they
did
not
oppose
the
authority
of
the
Church
against
the
Heritikes
,
for
that
it
was
either
visible
or
inuisible
;
but
because
at
that
time
it
preserued
the
sacred
bookes
,
and
the
sincere
profession
of
the
Doctrine
.
2
,
Neither
did
the
Fathers
seeke
to
represse
the
Heritikes
by
the
onely
authoritie
of
the
Church
:
but
stroue
against
them
with
the
authoritie
of
the
Scripture
.
Question
.
3.
Whether
the
Church
may
erre
.
Our
Aduersaries
denie
it
,
hoping
that
if
it
appeare
(
as
in
truth
it
doth
)
that
the
Church
in
ancient
times
was
at
Rome
:
and
if
that
the
Church
cannot
erre
,
that
they
shall
easily
without
any
adoe
,
free
themselues
from
all
crime
of
falshoode
by
the
bare
name
of
the
Church
,
being
free
from
all
errour
.
But
we
denie
it
for
these
reasons
.
Because
the
promises
of
preseruing
the
purity
of
the
Church
are
conditionall
,
and
not
absolute
:
as
,
if
yee
continue
in
my
word
,
yee
are
verily
my
Disciples
.
Ioh
8.
31.
Because
,
where
the
thing
doth
testifie
the
contrarie
,
there
no
plea
hath
place
.
But
we
haue
examples
ready
at
hand
,
both
in
the
olde
and
new
Testament
,
that
the
Church
hath
erred
.
1.
The
Church
of
the
olde
Testament
(
a●
concerning
the
publick
Ministerie
)
hath
often
erred
:
as
in
the
Wildernes
,
when
i●
worshipped
the
Calfe
;
in
the
time
of
the
Iudges
,
it
oftentimes
fell
away
from
the
true
seruice
of
God
.
The
like
happene●
vnder
the
gouernment
of
King
Ahab
,
i●
the
time
of
Ieremie
,
and
of
Christs
comming
in
the
flesh
.
2.
In
the
new
Testament
the
Church
erred
.
1
,
In
the
Church
of
Corinth
many
doubted
of
the
Resurrection
of
the
dead
.
2
,
The
Galathians
swarued
from
the
Apostolick
doctrine
of
Paul
in
the
article
of
Iustification
.
3
,
The
Church
of
Pergamus
fauoured
the
Nicholaitans
.
Reuelation
,
2
,
15.
3.
At
this
day
the
Church
of
Rome
doth
erre
in
many
things
,
which
hereafter
shall
be
made
to
appeare
as
cleare
as
the
noon
day
.
The
particular
members
of
the
Church
are
not
free
from
error
,
as
it
is
plaine
that
Peter
erred
.
Galath
:
2
,
11
,
14.
All
admonitions
and
predictions
of
the
changes
of
the
Church
,
of
taking
heede
of
1
:
Iohn
,
2
,
18
,
&c
,
1
cor
,
11
,
1●
Math
,
7.
15
Act
,
●0
,
28
,
29
,
&c
,
2
,
Thessal
,
●
2.
15.
false
teachers
,
of
diligent
keeping
of
sound
doctrine
.
&c
,
were
friuolous
&
superfluous
,
if
●t
were
impossible
that
the
church
shold
err
.
And
why
aboue
all
other
Churches
,
the
Church
of
Rome
(
whereof
we
now
treate
)
●hould
haue
this
speciall
priuiledge
,
that
it
●annot
erre
,
there
is
not
one
sillable
or
title
in
●he
holy
Scriptures
.
Contrariwise
our
Aduersaries
reason
thus
.
(
1
)
The
Church
is
the
pillar
and
ground
of
truth
.
1
,
Timothie
,
3.
15.
Therefore
it
cannot
erre
:
and
consequently
the
Church
of
Rome
neuer
did
erre
.
An.
1.
There
are
heer
foure
terms
:
because
the
Antecedent
speakes
of
the
true
Church
,
in
which
alone
is
Saluation
to
bee
had
,
and
which
is
the
keeper
of
the
writings
of
the
Prophets
and
Apostles
:
but
the
consequent
speaketh
of
the
Church
of
Rome
,
which
is
indeede
the
company
and
Church
of
Babilon
.
2
,
It
is
a
fallacie
from
that
which
is
spoken
but
in
some
respect
onely
,
to
the
same
taken
absolutely
.
Because
the
Church
is
the
pillar
and
ground
of
truth
;
that
is
,
so
long
as
it
maintaineth
the
truth
,
&
followes
the
direction
of
Gods
word
.
But
and
if
it
swarue
aside
from
the
word
of
God
,
it
can
no
longer
be
called
the
pillar
of
truth
.
(
2
)
Christ
promised
to
the
Church
the
Spirit
of
truth
.
Iohn
,
14
,
16
,
17
,
Therefore
the
Church
cannot
erre
.
Answer
.
1.
This
promise
did
principallie
pertaine
to
the
Apostles
,
in
whom
it
was
most
exactly
fullfilled
,
and
secondarily
to
the
Church
,
which
holdeth
the
doctrine
of
the
Apostles
;
such
as
the
Church
of
Rome
is
not
at
this
day
2
,
It
followeth
not
,
the
holy
ghost
was
given
to
the
Church
,
therefore
the
Church
shall
retaine
it
forever
.
Or
the
spirit
was
given
to
the
Church
,
therefore
the
Church
dooth
alwaies
follow
the
direction
and
guiding
of
the
Spirit
.
For
neither
did
Christ
so
promise
his
holy
Spirit
,
that
needs
it
must
abide
with
the
Church
,
howsoever
the
Church
behaue
it selfe
,
and
turne
aside
from
the
revealed
Word
of
God
.
For
so
the
Church
of
the
Galatians
coulde
never
haue
been
seduced
.
(
3
)
Christ
prayed
for
the
Church
:
Father
,
sanctifie
them
with
thy
truth
&c
,
Ioh
,
17
,
17.
therefore
it
cannot
err
.
Ans
,
1
Here
bee
foure
termes
.
The
Antecedent
speakes
of
the
companie
of
the
Elect
,
or
the
inuisible
;
as
is
plaine
by
the
whole
text
,
the
consequent
of
the
visible
Church
.
2.
It
is
a
fallacie
from
that
which
is
spoken
but
in
some
respect
to
the
same
taken
absoly
.
For
Christ
speakes
so
,
adding
withall
a
condition
:
Thy
Word
is
truth
.
Therefore
this
promise
is
tyed
to
the
obseruance
of
that
worde
,
as
to
a
certaine
condition
.
(
4
)
My
Spirit
which
is
vpon
thee
,
and
my
words
,
which
I
have
put
in
thy
mouth
,
shall
not
depart
out
of
thy
mouth
,
nor
out
of
the
mouth
of
thy
seede
from
henceforth
for
euermore
,
Isai
,
59
,
21.
Ans.
1
If
this
promise
had
beene
made
without
condition
,
then
it
would
follow
that
God
had
not
kept
his
promise
.
For
these
words
doe
immediately
goe
before
:
They
shall
feare
the
name
of
the
Lord
from
the
West
,
and
his
glory
from
the
rising
of
the
sunne
,
or
the
East
:
but
the
Easterne
Churches
have
had
a
most
miserable
downe-fall
long
agoe
.
This
promise
therefore
is
condtionall
,
as
if
God
should
say
,
I
will
not
forsake
thee
for
ever
,
if
thou
forsake
not
me
.
It
is
therefore
a
fallacy
from
that
which
is
spoken
but
in
some
respect
to
the
same
taken
absolutely
.
2
,
This
promise
belongeth
to
the
Church
which
obeieth
the
word
of
God
,
vnto
which
God
will
never
be
wanting
with
his
spirit
.
(
5
)
The
Comforter
shall
abide
with
you
for
ever
,
Ioh
,
14
,
16.
therefore
the
Church
of
Rome
cannot
erre
.
Ans
,
1
,
What
agreement
is
there
between
the
Apostles
,
witnesses
against
whom
no
exception
can
be
taken
,
&
the
present
Church
of
Rome
,
as
now
it
is
vnder
the
kingdome
of
the
Pope
which
differeth
so
much
from
the
Church
which
Paul
taught
at
Rome
,
as
light
dooth
from
darkenesse
.
2
There
is
no
good
consequence
from
that
which
is
spoken
indefinitely
,
to
the
same
spoken
definitely
or
determinately
,
but
in
the
Antecedent
the
speech
is
indefinite
,
in
the
consequent
definite
.
There
be
therfore
in
this
reason
foure
termes
.
(
6
)
Christ
sayth
that
hee
will
abide
with
his
Church
vntil
the
end
of
the
World
.
Mat
,
28
,
20.
Therefore
the
Roman
Church
cannot
erre
.
Simil.
The
Husband
promised
that
hee
would
bee
faithfull
to
his
wife
all
his
life
long
therefore
she
ca●not
become
an
adultere
Ans.
1
There
is
more
in
the
conclusion
,
than
in
the
Premisses
;
for
it
followeth
not
,
Christ
remaineth
with
his
Church
,
therfore
the
Church
can
in
nothing
swarue
from
Christ
.
2
,
Besides
the
Argument
is
from
that
which
is
spoken
indefinitely
to
the
same
taken
definitely
,
3.
And
there
bee
foure
termes
.
For
Christ
speakes
of
the
true
Church
wherewith
the
present
Church
of
Rome
(
to
which
our
Aduersaries
wrest
this
promise
)
hath
no
agreement
besides
the
bare
and
naked
name
onely
.
(
7
)
The
gates
of
Hell
shall
not
overcome
the
Church
Mat
,
16
,
18.
Ans.
1
,
Heere
bee
foure
termes
.
In
the
Antecedent
the
Church
is
meant
,
which
is
built
vpon
Christ
,
his
Word
and
Sacraments
:
but
in
the
consequent
such
a
Church
is
meant
,
as
is
built
vpon
the
Pope
and
Traditions
of
men
,
2
,
As
long
as
the
Church
remaineth
vpon
this
Rocke
that
is
,
Christ
,
it
is
inuincible
:
but
not
so
,
if
it
make
defection
from
the
Gospell
of
Christ
.
CHAP
8.
Of
the
Bishop
of
Rome
THe
Papists
being
driven
from
their
holds
,
which
have
now
beene
treated
of
,
doe
flee
to
the
authoritie
of
the
Pope
,
as
to
a
sure
&
sacred
anchor
.
For
they
imagine
1
,
that
Christ
appointed
Peter
as
his
Vicar
in
the
Church
,
2.
And
gave
vnto
him
both
the
dominion
over
the
whole
Church
,
and
also
the
dominion
of
faith
.
3
,
that
Peter
was
Bishop
at
Rome
,
and
gave
the
same
authoritie
of
dominion
to
that
sea
or
place
.
4
,
That
the
Bishops
of
Rome
are
his
successours
both
in
Power
and
Office
.
And
that
therefore
whatsoeuer
proceedes
out
of
their
mouth
of
any
point
of
Religion
must
needes
be
infallibly
true
,
and
that
all
the
faithfull
or
all
Christians
are
bound
to
obey
them
.
From
this
rope
platted
of
sand
arise
moreover
these
questions
.
1
,
Whether
Christ
have
need
of
any
such
Vicar
on
earth
2
,
Whether
Christ
gave
Peter
authority
&
power
,
whereby
he
should
beare
rule
over
the
rest
of
the
Apostles
and
have
the
dominion
of
faith
.
3.
Whether
Peter
were
at
Rome
,
and
did
there
constitute
this
order
.
4
,
Whether
the
Bishops
of
Rome
be
the
successors
of
Peter
the
Apostle
.
Question
,
1
Whether
Christ
have
neede
of
any
visible
head
or
Vicar
in
his
Church
on
Earth
.
The
Papists
affirme
,
and
wee
denie
it
for
these
reasons
.
Christ
had
ill
provided
for
his
Church
,
if
he
had
ordained
a
man
vniversall
Vicar
,
which
might
erre
,
as
beeing
a
man
(
as
Peter
also
erred
Galat
,
2
,
11
,
14.
)
Neither
could
be
present
in
all
places
.
Christ
only
is
the
head
of
the
Church
,
Eph.
1
,
22
,
&
4
,
15.
But
the
Church
is
not
a
two
headed
monster
.
The
Heavenly
Father
commended
onely
Christ
vnto
vs
,
that
wee
should
heare
him
,
Matt
,
17
,
5.
Contrariwise
our
Aduersaries
reason
.
1
From
a
similitude
.
A
Prince
that
goes
into
an
other
Countrey
,
hath
neede
to
leave
some
man
behinde
him
furnished
with
full
and
absolute
power
:
so
wee
must
beleeve
that
Christ
did
,
when
he
was
to
depart
from
vs
.
Ans
,
Heere
be
manie
falshoods
,
and
ridiculous
toyes
.
1
,
Similes
doe
some
times
illustrate
,
but
never
prove
,
2
If
it
were
never
so
true
,
that
Christ
had
appointed
a
Vicar
,
yet
it
would
not
follow
that
the
Pope
should
be
hee
.
3
,
Neither
is
there
absolute
authority
such
as
is
falsely
ascribed
to
the
Pope
)
granted
to
anie
vicar
,
but
authoritie
onely
,
which
is
bounded
and
limited
by
lawes
.
2
It
is
needefull
,
that
some
one
watch
for
the
whole
Church
.
Ans.
1.
Christ
watcheth
for
the
whole
:
and
for
the
parts
and
speciall
members
,
let
everie
Bishop
watch
amongst
his
Clergie
.
2.
It
is
a
thing
impossible
,
that
anie
one
man
should
watch
over
and
for
the
whole
:
this
reason
therefore
supposeth
an
impossibility
.
3
,
In
the
olde
Testament
God
appointed
a
Vicar
,
in
deciding
controversies
,
to
wit
,
the
high
Priest
,
that
hee
might
bee
a
visible
head
in
the
Church
,
Deut
,
17.
An
,
1
,
They
argue
from
a
type
,
(
the
signification
whereof
was
accomplished
&
ended
in
Christ
)
to
the
Pope
.
Which
maketh
foure
termes
in
the
Syllogisme
;
for
the
high
Priest
was
not
the
type
of
the
Pope
,
●ut
of
Christ
.
2
,
The
Priest
was
Iudge
in
civill
affaires
(
between
bloud
and
bloud
,
&c
)
therefore
from
civill
affaires
to
Ecclesiasticall
,
no
good
consequence
can
be
drawen
:
vnlesse
perhaps
from
the
type
of
Christ
to
the
Pope
.
(
4
)
It
is
needefull
that
there
should
be
some
Vicar
of
Christ
to
interprete
controversies
which
arise
or
fall
out
in
the
holy
Scriptures
.
Ans.
If
this
were
granted
to
bee
never
so
true
,
(
which
yet
may
not
be
granted
)
it
wold
not
therefore
follow
,
that
the
Pope
should
be
that
interpreter
.
2.
The
Holy
Ghost
sendeth
vs
back
to
the
Scriptures
which
is
that
our
firme
word
of
the
Prophets
(
2
,
Pet
,
1
,
19.
)
3
,
Wee
doo
not
reiect
anie
Interpreter
,
which
shall
speake
according
to
the
law
and
the
testimonie
,
that
is
,
which
shall
interprete
the
Scriptures
according
to
the
Analogie
of
faith
.
But
the
Pope
will
never
suffe●
himselfe
to
be
tyed
to
this
condition
.
(
5
)
It
is
certaine
there
should
be
one
and
a
certaine
visible
heade
for
the
preseruing
of
the
vnitie
of
the
Church
.
Ans
,
1
Christ
is
that
heade
which
governeth
his
Church
by
the
Ministerie
of
the
Word
and
Sacraments
;
to
whom
whosoever
joyneth
himself
,
is
made
one
bodie
with
the
Church
vnder
one
head
.
2
,
The
Pope
draweth
vs
from
this
vnitie
,
whilest
he
sends
vs
away
from
the
Scripture
to
the
closer
of
his
breast
,
which
doth
very
often
crosse
the
holy
Scripture
directly
.
6.
A
Monarchie
is
the
best
state
of
gouernment
;
but
we
must
thinke
that
the
Church
is
to
haue
the
best
state
of
gouernment
:
therefore
a
Monarchie
.
Ans.
1.
As
concerning
a
visible
head
,
there
●s
great
difference
betweene
Ciuill
and
Ecclesiasticall
gouernment
.
And
Christ
him●elfe
sheweth
a
very
great
vnlikenes
between
●hem
,
when
he
saith
,
The
Kings
of
the
Gen●iles
raigne
ouer
them
:
but
you
shall
not
be
so
:
Luk
,
22
,
25
,
26.
)
2
,
But
as
concerning
an
in●isible
head
,
we
haue
Christ
the
only
&
true
Monarch
of
his
Church
.
7
,
In
the
Church
all
things
ought
to
bee
done
Corinth.
1.
14
,
40.
●●
order
:
but
all
Ecclesiasticall
Order
is
contai●ed
vnder
the
Pope
.
Ans.
In
the
Antecedent
proposition
Paul
●eats
not
of
the
order
of
inferiour
or
superi●ur
persons
:
but
of
the
outward
order
of
Ceremonies
,
which
is
to
be
obserued
in
the
●ssembly
of
the
Church
for
comlinesse
sake
.
Such
an
order
euery
Church
ought
to
obserue
,
(
as
the
circumstances
of
time
,
person
;
and
place
shall
require
,
)
though
they
submit
not
themselues
to
the
yoke
of
the
Bishop
of
Rome
.
The
alleadging
therfore
of
that
saying
of
Paul
,
makes
nothing
at
all
for
the
establishing
of
the
Monarchie
of
the
Bishop
of
Rome
:
and
so
heere
be
foure
termes
in
this
argument
.
Question
.
2.
Whether
Peter
receiued
1
,
power
of
Dominion
ouer
the
rest
of
the
Apostles
,
and
2
,
the
dominion
of
faith
:
We
denie
both
,
and
first
we
denie
that
Peter
receiued
Dominion
ouer
the
other
Apostles
,
for
these
reasons
.
Because
it
is
no
where
taught
in
the
holy
Scriptures
.
Because
Peter
doth
no
where
testifie
,
that
hee
receiued
such
power
,
but
behaued
himselfe
as
equall
to
the
rest
in
power
.
1.
I
which
am
a
fellow-elder
(
Consenior
)
and
witnes
of
the
sufferings
of
Christ
.
1
,
Pe.
5
,
1.
2.
Not
as
Lords
ouer
gods
heritage
,
but
that
yee
may
be
ensamples
to
the
flocke
.
3.
Therefore
he
suffered
himselfe
to
be
sent
of
the
other
Apostles
into
Samaria
,
with
Iohn
as
his
fellow
&
equall
.
Act.
8.
14.
4.
He
suffers
himselfe
to
be
accused
,
for
that
hee
had
gone
in
vnto
the
Gentiles
,
&
as
being
their
equall
,
cleareth
himselfe
before
them
.
Act:
11.
2
,
3
,
&c.
5.
Hee
endured
himselfe
to
be
reproued
of
Paul
.
Galat:
2
▪
11
,
14.
6
:
Who
is
Paul
?
who
is
Apollo
?
1
,
Cor:
3
,
5
,
which
wordes
doe
shew
that
there
was
no
authoritie
,
no
superioritie
among
the
Apostles
,
one
ouer
another
.
7.
When
Iames
,
and
Cephas
,
&
Iohn
knew
Note
.
1.
Paul
placeth
Iame●
in
the
first
place
.
2
,
Hee
saith
not
,
pillar
,
but
pillars
.
3.
H●
calleth
them
fellows
.
of
the
grace
of
God
that
was
giuen
vnto
me
,
which
are
counted
to
be
pillars
,
they
gaue
to
mee
,
and
to
Barnabas
the
right
hands
of
fellowship
,
&c
,
Galat:
2
,
9.
Christ
saith
,
the
Kings
of
the
Gentiles
raigne
ouer
them
;
but
yee
shall
not
bee
so
.
Luk
,
22
,
25
,
26.
When
the
Apostles
stroue
for
superioritie
,
Christ
neuer
preferred
Peter
,
but
exhorted
all
,
(
and
so
Peter
also
)
to
equalitie
&
humilitie
.
Contrariwise
our
Aduersaries
doe
reason
.
1.
Math:
10
,
2.
Where
the
Apostles
are
reckoned
vp
in
order
,
Peter
is
said
to
be
the
first
.
Ans.
There
bee
foure
termes
:
in
the
Antecedent
the
word
,
first
,
is
taken
for
the
order
of
counting
or
reckoning
,
and
in
the
Consequent
for
the
order
of
dignitie
or
authoritie
.
2
,
Thou
art
Peter
,
and
vpon
this
rocke
I
will
build
my
Church
.
therefore
Peter
is
the
foundation
of
the
Church
;
and
thereupon
hath
power
ouer
the
rest
.
Ans.
It
is
a
fallacie
of
Composition
,
because
in
the
Papists
argument
,
those
thinges
iointly
are
spoken
of
Peter
,
which
Christ
spoke
distinctly
,
and
seuerally
of
himselfe
&
of
Peter
.
2
,
Because
Christ
spoke
to
all
the
Apostles
vnder
the
person
of
Peter
,
it
would
follow
(
arguing
as
the
Papists
doe
)
that
euerie
one
of
the
Apostles
was
the
Prince
of
the
Apostles
.
Nowe
what
an
absurditie
were
this
?
3
,
Christ
saith
to
Peter
,
feede
my
sheepe
;
&c.
Ioh:
21
,
17.
Therefore
hee
made
him
head
of
the
Apostles
.
Ans.
1.
Heere
is
the
changing
of
an
indefinite
proposition
,
(
which
in
this
place
is
but
a
particular
)
into
an
vniuersall
,
thus
:
feede
my
sheepe
,
therefore
feede
all
my
sheepe
▪
2
,
Heere
are
foure
termes
:
The
word
feede
;
in
the
Antecedent
is
to
do
the
office
of
a
Minister
of
the
Gospell
:
but
in
the
Consequent
it
is
to
be
a
Prince
,
and
to
exercise
dominion
.
4
,
Christ
payed
tribute
for
Peter
and
not
for
the
rest
of
the
Apostles
,
Matth:
17
,
27
,
Therefore
Peter
was
Prince
of
the
Apostles
.
An.
This
is
a
Doctor
like
exposition
to
pay
tribute
,
that
is
,
to
make
a
Prince
;
for
Peter
,
that
is
,
Peter
.
These
dotages
of
the
Papists
declare
,
how
absurdly
,
for
want
of
proofes
,
they
scrape
together
any
thing
,
to
bleare
the
eies
of
the
vnlearned
.
5
,
Peter
after
the
manner
of
a
Prince
lifted
vp
his
voice
on
the
day
of
Pentecost
,
when
the
rest
of
the
Apostles
held
their
peace
,
as
it
were
for
reuerence
sake
to
him
:
Act:
2
,
14
,
&
4
,
8.
Ans.
This
is
a
fallacie
,
putting
that
for
a
cause
,
which
is
not
a
cause
,
because
the
Apostles
might
giue
Peter
this
honour
,
either
for
his
age
,
or
eloquence
,
and
not
because
they
acknowledged
him
for
their
Prince
and
head
.
6
,
In
the
Counsell
of
the
Apostles
,
Peter
first
of
all
gaue
his
voice
:
Act:
15
,
7
:
Therefore
he
was
Prince
of
the
Apostles
.
Ans.
1
,
The
voice
of
Peter
is
described
but
whether
he
first
of
all
gaue
his
voice
,
or
some
other
before
him
,
that
is
not
written
:
therefore
there
is
more
in
the
Consequent
,
than
in
the
Antecedent
,
on
this
wise
.
Peters
voice
is
the
first
,
that
is
mentioned
,
therefore
no
man
gaue
any
voice
before
him
.
2
,
It
seemeth
rather
that
others
spake
before
him
,
by
these
words
next
going
before
.
When
there
had
been
great
disputation
,
&c.
Whence
it
appeareth
that
some
had
spoken
their
mindes
before
Peter
.
3
,
out
of
this
place
it
might
rather
be
proued
,
that
Iames
was
the
Prince
of
the
Apostles
;
for
that
he
,
their
voices
being
gathered
,
gaue
the
definitiue
sentence
:
the
argument
therefore
of
the
Papists
is
most
fond
.
7.
The
Fathers
and
Writers
of
the
Church
haue
acknowledged
Peter
to
bee
the
Prince
of
the
Apostles
.
Answer
.
If
any
of
them
did
so
,
they
had
it
from
vncertaine
reports
contrarie
to
the
meaning
of
the
Scripture
.
Neither
ought
the
error
of
a
few
to
be
any
preiudice
to
the
truth
.
2
,
They
gaine-saide
the
Primacie
of
Peter
.
Augustine
on
the
16
of
Matthew
.
Cyprian
in
his
Epistles
,
Gregorie
the
great
&
others
.
Now
in
the
second
place
,
let
vs
treate
also
of
Dominion
of
faith
with
the
Papists
is
that
power
or
prerogatiue
,
whereby
the
Pope
may
as
please
him
determine
and
iudge
of
articles
of
Religion
.
the
power
of
knowledge
,
or
dominion
of
faith
.
Wee
denie
that
such
a
power
was
granted
by
Christ
to
Peter
,
or
any
other
man
;
and
that
for
these
reasons
.
Because
it
is
Christ
alone
,
of
whom
the
heauenly
Father
hath
said
,
heare
him
.
Math.
3
,
17
,
and
17
,
5
,
and
there
is
one
Maister
or
Doctor
Math:
23
,
8.
Though
that
we
,
or
an
Angell
from
heauen
should
preach
vnto
you
otherwise
,
than
that
which
we
haue
preached
vnto
you
,
let
him
be
accursed
:
Galat:
1
,
8.
Christ
and
Paul
had
not
done
well
in
sending
their
hearers
vnto
the
Scriptures
,
wheras
rather
they
should
haue
sent
them
vnto
Peter
,
if
wee
must
stand
to
the
Popes
iudgement
.
Peter
himselfe
sends
vs
to
the
word
of
the
Prophets
,
and
teacheth
vs
to
attend
to
the
word
,
and
not
to
himselfe
,
as
for
any
personall
priuiledge
:
2
,
Pet:
1
,
19.
Peter
in
his
Sermons
and
Epistles
neuer
taught
any
thing
by
such
an
absolute
peculiar
power
or
authoritie
,
but
confirmed
all
his
assertions
out
of
the
holy
Scripture
,
as
is
to
be
seene
.
Act.
2
,
4
,
10
,
and
15
,
Chap.
By
this
meanes
there
had
beene
no
neede
of
the
Counsell
of
the
Apostles
▪
but
Peter
alone
should
haue
beene
asked
,
what
hee
would
infallibly
define
.
Paul
would
not
seeme
to
haue
receiued
anie
thing
from
Peter
,
as
concerning
his
doctrine
:
wherein
hee
had
offended
,
if
the
dominion
of
faith
had
beene
committed
to
Peter
.
Galat.
1
,
11
,
12
,
&c.
It
may
not
be
thought
that
such
a
dominion
on
of
faith
was
committed
vnto
Peter
,
because
that
hee
was
blame
worthie
,
and
went
not
the
right
way
to
the
truth
of
the
Gospel
.
Galat.
2
,
11
,
14.
Contrariwise
our
Aduersaries
reason
thus
.
1
,
I
will
giue
vnto
thee
the
keyes
of
the
Kingdome
of
heauen
.
Matth:
16
,
19
,
Therefore
Peter
had
the
key
of
knowledge
,
and
the
dominion
of
faith
.
Ans.
1.
There
is
more
in
the
Consequent
,
than
in
the
Antecedent
▪
for
it
followeth
not
,
the
keyes
were
given
to
Peter
,
therefore
power
was
given
him
to
appoint
and
constitute
what
he
pleased
in
doctrine
&
faith
.
2
,
There
are
foure
termes
.
In
the
Antecedent
the
keyes
are
taken
for
that
part
of
the
ministery
,
which
consisteth
in
binding
and
loosing
of
sinnes
:
in
the
consequent
it
is
mistaken
for
authority
to
determine
and
constitute
any
thing
what
seemeth
good
in
doctrine
.
3
The
keyes
did
not
only
belong
to
Peter
,
but
to
the
rest
of
the
Apostles
also
;
vnto
whom
Christ
promised
the
keyes
vnder
the
person
of
Peter
,
who
had
answered
for
all
.
And
Christ
gave
authority
alike
to
all
to
retaine
&
to
remit
sinnes
,
Mar
,
18
,
18
,
Ioh
,
20
,
23
,
which
Panormitan
also
doth
aduertise
vs
of
.
(
2
)
Christ
prayed
for
Peter
,
that
his
faith
should
not
fayle
.
Luke
,
22
,
32
,
therefore
Peter
received
the
Dominion
of
fayth
.
Ans.
1
Christ
speaketh
of
Peters
denying
of
him
,
from
which
by
his
prayer
for
him
,
he
reclaimed
Peter
,
and
did
not
suffer
him
to
perish
with
Iudas
.
To
argue
then
from
a
particuler
case
to
all
the
actions
of
Peter
,
is
very
absurde
.
2
,
If
to
pray
for
a
mans
perseverance
be
all
one
,
as
to
give
him
the
dominion
of
faith
then
because
Christ
prayed
for
the
perseverance
of
all
those
,
that
should
heare
and
believe
in
him
through
the
preaching
of
the
Apostles
,
(
Ioh
,
17
,
20
,
)
it
would
follow
that
he
had
committed
vnto
all
them
the
dominion
of
faith
,
which
is
absurde
.
There
are
therefore
in
this
argument
foure
termes
.
3
Christ
sayd
to
Peter
,
when
thou
art
conuerted
,
strengthen
thy
brethren
,
Luke
,
22
,
32.
Therfore
the
dominion
of
faith
was
given
to
Peter
.
Ans.
1
,
Christ
speakes
of
such
a
strengthening
,
whereby
he
that
hath
beene
tempted
,
knowes
how
to
strengthen
them
which
are
tempted
,
in
the
like
manner
.
But
concerning
the
dominion
of
Faith
,
there
is
not
one
title
.
Againe
therfore
heer
are
foure
terms
:
2
,
Every
man
that
strengtheneth
his
brother
,
should
(
by
the
same
reason
,
as
the
Papists
heer
argue
)
have
the
dominion
of
faith
assured
vnto
him
.
3
,
And
so
also
Peter
could
not
have
beene
blame-worthy
,
if
hee
had
Gal
,
2
,
11
14.
obtained
the
dominion
of
faith
,
but
hee
ought
rather
to
have
chid
Paul
that
reproved
him
.
4
Vpon
this
Rocke
I
will
builde
my
Church
and
the
gates
of
hell
shall
not
overcome
it
,
Math
,
16
,
18.
Therefore
it
must
needes
bee
,
that
Peter
received
an
infallible
dominion
of
Faith
.
Ans.
1
,
If
Peter
had
beene
that
most
firme
and
sure
Rock
,
then
that
would
follow
.
But
we
have
shewed
the
contrarie
therto
before
(
Chap
,
8
,
quest
,
2
,
obiect
:
2.
)
this
is
therfore
rotten
stuffe
.
2
,
Now
that
Peter
is
not
that
rocke
,
and
foundation
of
the
Church
,
wherof
Christ
speaketh
in
this
place
,
is
proued
by
these
reasons
.
1
,
Because
the
gates
of
hell
prevailed
against
Peter
.
1
,
When
hee
denyed
Christ
;
in
which
his
So
the
gates
of
hel
preuailed
against
Pope
Marcellinus
,
who
sacrificed
to
Idols
,
&
against
Liberius
,
who
sell
in
to
Arianisme
.
denying
doubtlesse
he
had
perished
,
vnlesse
by
the
merites
of
Christ
,
he
had
been
pulled
from
the
iawes
of
hell
,
Mat
,
26.
2
,
when
he
was
worthie
to
be
blamed
,
being
deceived
of
Satan
to
flatter
them
that
were
conuerted
of
the
Iewes
&
to
offend
them
that
were
conuerted
of
the
Gentils
Galat
,
2
3
,
When
Christ
called
him
Satan
,
Ma
,
16
,
23.
Then
he
would
have
hindred
the
passion
of
Christ
,
which
was
no
small
sinne
.
Because
Christ
is
the
Corner-stone
,
&
not
Peter
.
1
,
Christ
is
the
Chiefe
Corner-stone
,
elect
and
pretious
.
Peter
speakes
this
of
Christ
and
not
of
himselfe
,
1.
Pet.
2
,
6.
2
,
Other
foundation
can
no
man
lay
,
than
that
which
is
layed
,
which
is
Iesus
Christ
,
1
,
Corinth
,
3
,
11.
3
,
Yee
are
built
vpon
the
foundation
of
the
Apostles
&
Prophets
,
Iesus
Christ
himself
beeing
the
chiefe
corner-stone
.
Ephes
,
2
,
20.
Isay
,
28
,
16.
Psalm
,
118
,
22.
Matt
,
21.
42.
Question
,
3
Whether
Peter
left
his
authority
and
power
behind
him
to
his
successors
at
Rome
▪
We
denie
it
.
because
it
cannot
be
certainly
prooved
,
not
so
much
as
that
Peter
was
a●
Rome
.
We
hold
it
more
probable
that
he●
was
never
at
Rome
,
for
these
reasons
Because
it
agrees
neither
with
the
accoun●
of
times
in
the
Scripture
,
nor
with
the
account
of
other
histories
.
1.
It
crosseth
the
account
of
the
Scriptures
.
For
about
the
yeare
of
Christ
,
37.
Paul
first
returned
to
Ierusalem
,
Galat
,
2.
18.
and
found
Peter
abiding
there
.
About
the
yeare
of
Christ
51
,
(
fourteene
yeares
after
.
Galat
,
2
,
1
)
Paul
went
vp
againe
to
Ierusalem
,
and
found
Peter
there
.
Now
add
thereunto
●
,
yeares
onely
,
which
Peter
should
haue
●pent
in
travailing
into
Galatia
,
Pontus
&c.
37
14
3
25
79
●not
reckoning
the
yeares
,
in
which
he
is
re●orted
to
have
governed
the
Church
of
An●ioch
)
and
there
amounteth
the
●4th
yeare
of
Christ
.
Add
to
these
25.
yeares
,
which
he
●s
sayde
to
have
beene
Bishop
of
Rome
,
and
●here
ariseth
the
yeare
of
Christ
79.
But
it
is
●eported
by
the
Ecclesiasticall
historians
,
that
●eter
was
martyred
in
the
last
yeare
of
Nero
,
●hich
was
the
70th
yeare
of
Christ
.
So
by
his
reckoning
Peter
should
have
beene
Bi●hop
of
Rome
9
,
yeares
after
he
was
dead
.
2.
It
crosseth
the
account
or
chronolo●ie
of
Ecclesiasticall
writers
:
but
first
we
pre●ppose
See
Euseb
,
lib
,
2
,
cap.
25.
&
take
for
granted
,
that
there
were
●
,
yeares
,
after
which
Paul
founde
him
at
●erusalem
,
and
so
there
ariseth
the
yeare
of
Christ
,
51.
Add
then
7
,
yeares
;
for
the
space
●●
which
,
Ecclesiasticall
historians
do
write
that
Peter
was
Bishop
at
Antioch
,
&
5
more
which
they
say
he
spent
in
iourneying
,
and
there
ariseth
the
yeare
of
Christ
,
63.
Add
hereunto
25
,
yeares
,
and
there
ariseth
the
yeare
of
Christ
88
,
and
so
Peter
should
have
taught
&
preached
18
,
yeares
after
his
death
.
The
Papists
will
not
see
these
absurdities
,
but
passe
ouer
the
truth
hood
wincked
.
3
,
If
any
man
shall
say
that
we
must
reckon
backward
from
the
end
of
the
years
of
Nero
&
Peter
,
then
it
wil
follow
,
that
Peter
was
in
prison
,
not
at
Rome
but
at
Ierusalem
,
in
the
24
th
,
yeare
before
his
death
,
and
in
the
second
yeare
of
his
being
Bishop
at
Rome
,
Act
12.
For
in
the
45
th
yeare
Peter
was
cast
in
prison
by
Herode
.
After
which
time
Paul
found
him
still
as
yet
at
Ierusalem
.
If
Peter
had
gone
to
Rome
,
he
had
done
contrary
to
the
covenant
,
he
made
with
Paul
that
Paul
should
preach
the
Gospell
to
the
Gentills
,
and
Peter
to
the
circumcision
,
Ga
,
2
,
9.
Paul
writing
an
Epistle
to
the
Romans
at
that
time
,
when
Peter
is
sayd
to
have
bin●
there
,
and
saluting
many
brethren
by
name
,
maketh
no
mention
at
all
of
Peter
.
When
Paul
came
to
Rome
,
hee
was
receaved
of
the
brethren
;
yet
Luke
sayth
nothing
that
hee
was
received
of
Peter
,
the
mentioning
of
whom
should
not
surely
have
beene
omittted
,
if
he
had
beene
there
,
Act
,
28
,
15.
When
Luke
writeth
that
Paul
abode
2
,
yeares
in
his
hyred
house
,
yet
hee
dooth
say
nothing
at
all
of
Peter
,
that
hee
had
any
dealing
there
with
Paul
in
any
thing
,
Actes
28.
30.
In
the
Epistles
written
from
Rome
(
to
the
Galatians
,
Ephesians
,
Philippians
,
Colossians
,
Timothie
,
Philemon
)
the
Apostle
Paul
dooth
never
mention
Peter
so
much
as
in
one
worde
.
I
have
no
man
(
sayth
Paul
)
like
minded
,
who
will
faithfully
care
for
your
matters
.
For
all
seeke
their
owne
,
and
not
that
,
which
is
Iesus
Christs
;
Philippians
,
2
,
20
,
21.
Heere
,
if
Peter
had
beene
at
Rome
,
hee
had
beene
accused
of
vnfaithfulnesse
.
At
my
first
answering
,
no
Man
assisted
mee
(
sayth
Paul
)
but
all
forsooke
mee
.
I
praye
GOD
that
it
may
not
bee
layde
to
their
charge
,
2
,
Tim
,
4
,
16.
Which
but
to
suspect
,
of
Peter
,
were
very
harde
,
if
he
had
been
then
at
Rome
.
Contrariwise
our
Aduersaries
reason
thus
.
(
1
)
Ecclesiasticall
writers
and
the
Fathers
doe
with
one
consent
agree
that
Peter
was
at
Rome
.
An
,
1
Because
these
Writers
doo
agree
neither
amongst
themselues
(
for
neither
doo
the
Iesuites
denie
,
but
that
they
disagree
very
much
concerning
the
time
,
when
Peter
came
to
Rome
)
seeing
I
say
,
that
they
neither
agree
amongst
themselues
,
nor
with
the
holy
Scriptures
,
let
their
authoritie
carrie
as
much
waight
as
may
bee
,
so
that
lesse
bee
not
ascribed
to
the
truth
of
the
Scripture
,
than
to
them
.
2
,
One
of
them
transcribed
and
took
it
out
of
an
other
,
as
if
a
man
should
tell
to
others
the
reports
which
he
hearde
.
3
,
Irenaeus
the
most
ancient
Ecclesiasticall
Writer
of
all
,
whose
writings
are
helde
for
not-counterfeits
,
dooth
affirme
indeed
that
Peter
was
at
Rome
;
but
hee
lived
in
the
yeare
after
the
birth
of
Christ
185.
that
is
150
,
yeares
after
Christs
ascension
into
Heaven
.
Neither
was
hee
the
Schollar
of
Iohn
the
Euangelist
,
(
who
is
held
to
haue
liued
the
longest
of
all
the
Apostles
)
but
Polycarps
Schollar
.
Wherefore
it
is
no
wonder
,
if
Irenaeus
.
Who
was
so
farre
off
from
the
Apostles
times
,
were
somewhat
deceaued
in
the
storie
of
Peter
.
2.
The
Church
which
is
at
Babylon
saluteth
you
.
1
,
Pet:
5
,
13
,
There
Peter
calls
Rome
Babilon
:
Ans.
1.
This
is
to
gather
euery
thing
of
anie
thing
:
to
change
Babilon
into
Rome
.
2
,
Hieron
.
in
his
Epistle
to
Marcella
.
We
grant
that
Rome
at
this
day
is
Babilon
,
but
that
purple
coloured
whore
,
as
S.
Hierom
also
thinketh
.
But
out
of
question
the
Papists
will
boast
but
a
little
of
this
appellation
of
Babilon
.
Question
.
4.
Whether
the
Popes
of
Rome
be
Peters
successors
:
this
wee
denie
for
these
reasons
.
Because
this
ordinarie
succession
tottereth
immediatly
after
Peter
,
neither
can
they
certainly
say
who
was
his
successor
:
the
different
opinions
are
these
.
1.
Platina
,
Sabellicus
,
Epiphanius
,
reckon
thus
.
-
1.
Peter
:
-
2
,
Linus
.
-
3.
Cletus
.
-
4.
Clemens
.
-
5.
Anacletus
.
2
Eusebius
,
Irenaeus
,
Hierom
reckon
them
thus
.
-
1.
Peter
.
-
2.
Linus
.
-
3.
Anacletus
.
-
4.
Clemens
.
-
5.
Of
Cletus
they
say
nothing
:
3.
Damasus
,
the
Tomes
of
the
Counsels
,
Maria●●
Scotus
,
Caranza
doe
reckon
them
thus
.
-
1
,
Petrus
,
-
2
,
Clemens
,
-
3
,
Anacletus
.
4.
Onuphrius
reckoneth
them
thus
.
-
1
,
Peter
,
-
2
,
Linus
,
-
3
,
Clemens
,
-
4
,
Cletus
,
-
5
,
Anacletus
.
Caranza
saith
:
In
a
matter
so
intricate
I
leave
the
defining
therof
to
the
iudgment
of
the
Reader
.
Summa
concil
.
pa
,
13.
Amongst
the
Ecclesiasticall
Writers
some
doe
reckon
fewer
&
some
reckon
moe
Bishops
;
so
that
they
agree
not
in
the
number
.
Because
the
Church
of
Rome
,
in
respect
of
this
succession
,
hath
not
anie
where
in
●he
holy
Scriptures
any
prerogative
given
her
aboue
other
Churches
.
They
are
not
the
sonnes
of
the
Saints
(
as
●he
Canon
lawe
confesseth
)
which
possesse
●he
roomes
of
the
Saints
,
but
they
that
prac●se
their
works
:
nether
doth
the
See
make
a
Bi●●op
,
but
a
Bishop
maketh
the
See
:
as
also
the
●ace
doth
not
sanctifie
the
man
,
but
the
man
both
sanctifie
the
place
.
Distinct
,
40
,
cap
,
●ulti
Sacerdotes
,
&c.
But
the
Pope
is
not
the
●ccessor
of
Peter
,
neither
in
doctrine
,
nor
in
●anners
.
1.
Not
in
doctrine
.
Peter
taught
thus
.
There
is
giuen
no
other
name
vnder
heaven
whereby
we
must
be
saued
,
but
by
Iesus
:
Act.
4
,
12.
The
pope
hath
other
names
,
that
men
may
bee
saued
by
the
merites
of
Saints
,
the
virgin
Mary
,
Iohn
Baptist
,
the
holy
Martyrs
,
as
also
Francis
,
Dominicus
,
&c.
Peter
:
To
him
(
that
is
Christ
)
gaue
all
the
Prophets
witnesse
that
through
his
name
all
that
belieue
in
him
,
shall
receiue
remission
of
sinnes
:
Act
10
,
43.
The
pope
:
Sinnes
committed
after
Baptisme
are
not
remitted
,
but
are
recompenced
for
by
vs
;
not
because
we
belieue
in
Christ
,
but
in
our
works
.
Peter
acknowledgeth
one
onely
foundation
of
the
Church
,
euen
Christ
the
corner
stone
.
Math:
16
,
16
,
1
,
pet.
2
,
6
,
The
pope
placeth
himselfe
for
the
foundation
and
corner
stone
of
the
Church
.
Peter
:
Submit
your selues
to
all
manner
of
ordinance
for
the
Lords
sake
,
whether
vnto
the
King
,
or
vnto
Gouernours
,
&c
,
1
,
pe●
2
:
13.
The
pope
would
haue
all
Kings
and
Emperours
subiect
to
him
.
Peter
ascribes
vnto
Christ
,
that
hee
is
the
Shepheard
and
Bishop
of
our
soules
.
1
,
Pet.
2
,
25
,
and
the
chiefe
or
head
Shepheard
.
1
,
Pet.
5
▪
4.
The
pope
takes
it
to
himselfe
that
hee
is
the
pastor
of
all
soules
;
and
the
head
Shepheard
.
Peter
:
Baptisme
is
the
stipulation
or
taking
to
witnesse
of
a
good
conscience
,
1
,
pet.
3.
21.
The
pope
:
The
state
of
Monkerie
is
equall
See
Aqui●
as
lib
,
4
,
〈◊〉
distinct.
4
art
▪
3.
to
Baptisme
and
Christians
,
that
haue
fallen
into
any
sinne
after
Baptisme
cannot
comfort
their
consciences
by
their
Baptisme
,
although
they
repent
.
Peter
:
If
any
man
speake
,
let
him
talke
as
the
words
of
God
,
1
,
pet.
4
,
11.
The
pope
▪
If
any
man
speake
,
let
him
speake
our
Traditions
of
men
.
Peter
:
Feede
the
flock
of
God
,
not
for
filthie
Venalia
nobis
Templa
,
Sacerdotes
,
Altaria
,
Sacra
Coronae
,
Ignis
,
Thura
,
preces
,
Coelum
,
est
venale
deusque
Mautu●n
.
lukers
sake
,
1
,
pet
5
,
2
,
The
Pope
.
Wares
of
all
sorts
are
heere
to
be
sold
:
Buy
what
yee
will
for
money
downe
told
:
Churches
,
Priests
,
Altars
,
Offerings
&
Crowns
:
We
passe
for
quicke
sale
all
Cities
and
townes
.
Fire
,
frankincense
,
Dirges
&
pardons
from
paine
,
Hell
,
Heaven
,
God
,
the
Devil
we
give
al
for
gain
.
1
Peter
:
not
as
though
ye
were
Lords
over
Gods
heritage
1
,
Pet
,
5
,
3.
The
Pope
will
bee
Lord
over
Angells
,
Church
and
Christian
Monarchies
,
&c.
Peter
;
Resist
the
devill
steedfast
in
the
faith
,
1
,
Pet
,
5
,
9.
The
Pope
:
Resist
him
by
consecrated
candles
,
holy
water
,
the
signe
of
the
Crosse
,
moonkish
weede
,
&c.
Peter
▪
Make
your
calling
and
election
sure
(
by
holines
and
good
workes
)
2
,
Pet
,
1
,
10.
The
Pope
:
seeke
for
your
iustification
before
God
by
good
workes
.
Peter
:
we
followed
not
deceivable
fables
,
when
wee
opened
vnto
you
the
power
and
comming
of
our
Lord
Iesus
Christ
,
2
,
Pet
,
1
,
16.
The
Pope
hath
canonized
the
fabulous
Bookes
of
Dominick
and
the
conformitie
of
Saint
Francis
;
as
also
the
lying
Legends
are
yet
set
abroade
to
sale
.
And
more
over
hee
hath
gone
about
to
confirme
the
most
of
his
trash
by
fables
.
Peter
:
we
haue
a
most
sure
word
of
the
Prophets
,
to
which
ye
do
well
,
that
yee
take
heede
,
2
,
Pet
,
1
,
19.
The
Pope
dooth
no
otherwaies
runne
away
from
the
scripture
,
than
the
devill
is
supposed
to
doe
from
the
signe
of
the
crosse
.
But
and
if
we
would
further
compare
the
Popes
decrees
with
the
doctrines
and
writings
of
the
other
Apostles
,
we
should
finde
that
they
differ
as
farre
as
Heauen
and
hell
.
2
,
Peter
and
the
Bishops
of
Rome
differ
very
much
in
manners
.
Peter
inueigheth
against
them
,
which
live
luxuriously
,
delighting
themselues
in
their
deceiuings
&c.
having
eyes
full
of
adulterie
,
2
,
Pet
,
2
,
13
,
14.
The
Pope
feedes
a
great
number
of
such
massing
seruants
of
his
owne
.
Peter
lived
in
humilitie
.
The
Pope
in
more
than
Ruffian-like
ryot
.
Peter
carried
himselfe
as
a
Minister
or
seruant
to
others
.
The
Pope
behaueth
himselfe
as
Lord
of
Lords
.
Peter
caried
about
a
wife
with
him
,
i.
Corinthians
9
,
5.
The
pope
abhorreth
mariage
in
priests
.
Peter
condemned
Simonie
,
Act.
8
,
20
,
&c:
The
pope
,
for
money
selleth
Indulgences
,
Bishoprickes
,
Palles
,
Bulls
:
and
all
thinges
are
ordered
for
the
scraping
of
money
,
and
the
wiping
of
others
of
their
substance
.
See
the
popes
[
](A08562-e20680-b)a
a
A
book
openly
set
to
sale
,
wherein
is
the
price
of
absolution
for
most
hai
nous
sinnes
whereof
Espencaeus
complaineth
most
pittifu●ly
in
Tit.
cap.
1.
Digress
.
2.
taxa
paenitentiaria
.
6
Peter
was
godly
,
holy
,
honest
,
chaste
,
&c.
The
pope
hath
in
the
Genealogie
of
his
succession
,
Thieues
,
Magicians
,
Southsaiers
,
Witches
,
Adulterers
,
Whoremongers
,
Warriours
,
and
what
not
?
Contrariwise
our
Aduersaries
doe
reason
.
The
Fathers
called
the
Bishops
of
Rome
the
successors
of
Peter
.
Answer
,
1.
They
were
better
Bishops
then
,
than
they
bee
nowe a-daies
.
The
ancient
Bishoppes
of
Rome
,
the
most
of
them
were
holy
Martyrs
,
the
late
ones
voluptuous
persons
.
2
,
And
all
godly
and
good
Bishops
are
the
successors
of
the
Apostles
in
office
;
&
not
only
the
Bishop
of
Rome
,
if
he
were
good
and
godly
.
3
,
The
Fathers
also
called
Rome
the
purple
colored
whore
.
Hieron
to
Marcella
,
and
Augustin
.
●●
Ciuit.
Dei
,
lib
,
8
,
cap
,
22
,
and
other
.
An
other
(
or
the
first
)
Question
,
coincident
with
the
former
.
Who
the
Pope
is
.
I
Answere
.
He
is
Antichrist
.
Because
all
things
,
which
are
foretolde
of
Antichrist
in
the
holy
Scriptures
,
are
fulfilled
in
the
Pope
.
Hee
is
called
in
the
Scriptures
an
Aduersarie
,
that
opposeth
himselfe
against
Christ
.
Now
the
Pope
opposeth
himselfe
against
Christ
manie
wayes
as
for
examples
sake
.
1.
Christ
commends
the
holy
Scripture
,
Ioh
,
5
,
39.
The
Pope
calleth
it
the
matter
of
strife
,
&
a
dead
letter
.
2.
Christ
condemneth
the
Traditions
of
men
,
Matth
,
15
,
3
,
&c.
But
the
Pope
diggeth
out
of
their
graves
Traditions
long
since
buried
,
commendeth
them
highly
,
and
bindeth
mens
consciences
,
vnder
the
paine
of
excommunication
to
obserue
them
.
3.
Christ
saith
:
out
of
the
heart
proceede
evill
thoughts
:
Matth
,
15
,
19.
so
that
the
heart
is
as
a
corrupt
fountaine
.
The
Pope
saith
:
man
is
not
so
corrupted
by
the
fall
of
our
first
parents
,
but
that
hee
hath
still
free-will
as
well
to
good
,
as
to
evill
.
4.
Christ
so
expoundeth
the
lawe
,
that
it
is
impossible
for
vs
to
keepe
it
(
Luke
10
,
27.
)
with
all
thy
soule
&
with
all
thy
strength
,
&c.
But
the
Pope
saith
:
the
law
of
GOD
may
be
fulfilled
by
man
.
5.
Christ
received
them
,
which
believed
:
as
;
Thy
faith
hath
made
thee
whole
,
Luke
,
7
,
50.
But
the
Pope
contendeth
that
faith
alone
iustifieth
not
,
but
that
we
have
neede
of
good
workes
to
our
iustification
.
6.
Christ
saith
:
when
yee
have
done
all
,
that
is
commanded
you
,
say
wee
are
vnprofitable
seruants
,
Luk
,
17
,
10.
The
Pope
saith
;
consecrated
persons
over
and
aboue
the
fulfilling
of
the
law
,
do
also
workes
of
supererogation
,
which
they
may
bestow
vpon
others
,
as
having
no
neede
of
them
themselves
.
7.
Christ
saith
:
verely
verely
I
say
vnto
you
,
hee
that
believeth
in
me
,
hath
life
everlasting
,
loh
,
6
,
40
,
47.
But
the
Pope
layeth
at
him
with
a
curse
,
who
perswadeth
himselfe
,
that
hee
ought
certainely
to
believe
without
doubting
,
that
he
is
the
heire
of
eternall
life
.
8
,
Christ
sayth
,
that
that
goes
into
the
mouth
defileth
not
a
man
,
Matth
,
15
,
11.
The
Pope
saith
,
that
a
man
is
defiled
by
eating
the
meates
which
he
hath
forbidden
.
9.
Christ
sayth
:
Drink
ye
all
of
this
,
Mat
,
26
,
27.
The
Pope
saith
:
Drinke
not
all
,
but
onely
Priests
.
So
likewise
,
the
life
of
Christ
&
the
Pope
are
directly
opposite
;
but
wee
will
not
treate
of
that
now
.
Because
hee
exalteth
himselfe
against
all
that
is
called
God
.
For
he
takes
vpon
him
to
alter
the
Word
of
God
,
and
the
Sacraments
:
as
is
prooued
in
this
whole
booke
throughout
.
The
Pope
sits
in
the
Temple
of
God
,
as
a
tyranne
;
captiuating
Emperours
,
Kings
,
Princes
and
the
Consciences
of
men
vnder
his
tyrannie
.
The
Pope
sheweth
himselfe
,
as
if
he
were
God
:
which
hee
hath
done
in
accepting
of
the
flatteries
of
his
retainers
which
are
contained
in
the
Canon
Lawe
,
and
in
the
books
of
the
Canonists
,
as
followeth
.
1.
That
the
Pope
can
doe
all
things
above
law
,
contrarie
to
lawe
,
and
without
lawe
.
Bald.
ad
caput
cum
super
num.
1ᵒ.
Extr
,
de
caus
,
posses
,
et
propt
.
2.
That
he
hath
the
same
consistorie
,
and
the
See
Baldus
in
C.
cum
super
de
causa
Propt
,
et
pos
,
Lib
,
cerem
,
Pon.
1
,
li.
tit
,
7.
same
tribunall
seate
with
God
.
3.
That
to
him
is
given
all
power
in
Heaven
and
in
earth
.
4.
If
the
Pope
neither
respecting
his
owne
,
nor
his
brethrens
saluation
should
by
heapes
drawe
innumerable
soules
with
him
into
the
pit
of
hell
,
&c.
yet
may
no
man
say
vnto
him
,
what
doest
thou
.
Distinct.
40
,
cap
,
Si
Papa
.
5
,
The
Pope
is
god
.
Felinus
.
as
also
in
the
Canon
lawe
,
Distinct
,
96
,
cap.
Satis
.
6
,
The
Pope
is
the
Christ
or
anointed
of
the
Lord
.
7
,
The
Pope
may
change
the
forme
of
the
Sacraments
delivered
by
the
Apostles
.
Archidiaconus
.
8
,
The
Pope
can
doo
those
things
on
earth
,
which
God
can
doo
in
Heaven
.
August
.
Berovius
in
C.
cum
tu
,
num
,
1
,
de
vsuris
.
9
,
The
Pope
hath
no
peere
,
but
God
:
the
same
Berovius
in
Rubric
:
de
offic.
de
leg
,
n.
10.
And
many
other
things
which
it
were
ouerlong
to
rehearse
.
If
the
Pope
approove
not
these
glozing
flatteries
,
why
doth
he
not
condemne
them
?
why
doth
hee
not
forbid
them
?
why
doth
hee
not
accurse
them
?
As
Herod
therfore
which
rejected
not
the
impious
acclamations
of
the
people
,
was
therefore
guiltie
of
their
blasphemies
before
God
and
perished
very
miserably
:
so
the
Pope
,
in
that
he
condemneth
not
the
impious
flatteries
of
the
Canonists
,
he
approueth
them
,
&
is
guiltie
of
eternall
damnation
and
shall
bee
tormented
with
Herod
for
ever
in
Hell
.
The
comming
of
the
kingdome
of
Poperie
is
by
the
working
of
Satan
,
with
miracles
and
lying
wonders
,
whereof
all
Popery
hath
been
,
and
yet
is
full
:
as
wee
reade
that
manie
such
lying
wonders
haue
beene
of
old
descried
and
punished
by
the
Magistrates
.
The
Pope
worshippeth
his
God
Mauzzim
that
is
the
masse
with
gold
,
silver
&
pretious
stones
as
Daniel
prophecied
of
Antichrist
.
And
if
the
hire
of
money
were
denied
,
the
masse
would
fall
to
the
ground
of
his
owne
accord
.
The
Pope
cares
not
for
the
desires
of
Women
,
but
forbiddeth
mariage
vnto
Priests
.
And
therefore
maintaineth
a
doctrine
of
deuills
,
1
,
Tim
,
4
,
3.
Hee
hath
taken
away
the
daily
sacrifice
;
withdrawing
those
praiers
from
Christ
,
which
he
hath
caused
to
be
offered
vnto
Saints
.
And
hath
defiled
the
true
worship
of
God
with
mens
traditions
and
superstitions
,
and
intolerable
idolatrie
.
This
was
doubtles
to
abolish
the
daily
sacrifice
.
These
and
such
other
things
declare
,
that
the
Pope
is
not
the
successour
of
Peter
,
nor
the
Vicar
of
Christ
,
but
the
Antichrist
;
whom
the
Lord
Iesus
shall
consume
with
the
spirit
of
his
mouth
,
&c.
2
,
Thessal
,
2
,
8.
Hitherto
therefore
we
have
maintained
the
authority
of
the
holy
Scriptures
,
against
the
vaine
Traditions
of
the
Papists
,
against
Enthusiasmes
or
inspirations
,
councells
not
rightly
celebrated
,
the
counterfaite
name
of
the
Church
and
the
falsely
pretended
authoritie
of
the
Pope
of
Rome
.
The
Popes
them selues
then
are
not
the
Iudges
of
controuersies
,
but
the
partie
accused
before
the
tribunal
of
the
Church
:
the
Church
is
the
Iudge
,
the
voice
of
the
Church
is
the
Scripture
,
which
alwaies
speaketh
:
by
the
rule
whereof
●ll
whosoever
they
bee
are
bound
to
give
●nswere
,
and
make
their
account
vnto
God
.
●t
is
therefore
good
reason
that
no
other
rule
●f
truth
should
bee
accepted
of
sauing
the
●cripture
;
according
to
which
all
opinions
●nd
constitutions
are
to
bee
examined
and
●dged
in
the
Church
.
CHA.
9
Of
Freewill
.
QVESTION
1.
OVR
Aduersaries
that
they
might
the
more
strongly
vrge
iustification
by
works
doe
falsely
affirme
,
1
,
that
a
man
not
regenerated
or
conuerted
,
2
,
even
after
the
fall
of
Man
,
hath
remaining
in
him
so
much
power
,
3.
in
his
will
&
vnderstanding
,
4.
in
matters
spirituall
,
and
such
as
pertaine
to
the
saluation
of
the
soule
,
that
he
can
begin
his
conuersion
,
5
,
of
and
by
himselfe
,
and
so
deserue
a
more
plentifull
grace
of
iustification
.
This
we
denie
for
these
reasons
ensuing
.
Because
the
Scripture
calleth
vnregenerate
men
,
dead
men
.
1.
And
you
that
were
dead
in
sinnes
and
trespasses
,
&c.
Ephesians
2
,
1.
2.
When
we
were
dead
by
sinnes
,
hee
quickned
vs
.
verse
5.
3.
Give
your selues
vnto
God
,
as
they
whic●
are
alive
from
the
dead
,
Rom
,
6
,
13.
Because
the
Scripture
compares
our
will
vnto
servitude
.
1.
Impenitent
sinners
are
holden
captiue
of
Sathan
at
his
will
,
2
,
Tim.
2
,
26.
2.
If
you
continue
in
my
word
,
yee
are
verily
my
Disciples
,
and
yee
shall
know
the
truth
,
and
the
truth
shall
make
you
free
.
Ioh.
8
,
31
,
32.
If
they
were
now
at
length
to
bee
freed
,
them
were
they
before
not
free
men
,
but
captiues
and
slaues
.
3.
Whosoeuer
committeth
sinne
is
the
seruant
of
sinne
.
Ioh.
8
,
34.
4.
I
am
carnall
,
sold
vnder
sinne
:
Rom:
7
,
14.
Because
the
Scripture
bereaues
vs
(
so
to
speake
)
of
all
aptnes
or
abillity
to
good
,
as
of
our selues
.
1.
All
the
imaginations
of
the
thoughts
of
mans
heart
are
only
evill
continually
.
Gen
,
6
,
5.
2.
The
imagination
of
mans
heart
is
euill
,
euen
from
his
youth
.
Gen:
8
,
21.
3.
The
naturall
man
perceaveth
not
the
things
of
the
Spirit
of
God
:
for
they
are
foolishnesse
vnto
him
:
neither
can
hee
know
them
,
because
they
are
spirituallie
discerned
.
1
,
Cor.
2.
14.
4.
We
are
not
sufficient
of
our selues
,
to
think
any
thing
,
as
of
our selues
.
2
,
Cor.
3.
5
:
5.
Therfore
God
would
signifie
the
hardnes
of
our
hearts
by
the
tables
of
the
law
,
made
of
stone
.
Iere
:
31
,
32
,
&c.
2
,
Corinth.
3
,
3
,
7.
6.
By
grace
yee
are
saved
through
faith
,
&
that
not
of
yourselues
.
Ephes.
2
,
8.
Because
the
Scripture
ascribes
to
God
alone
,
what
good
so
euer
wee
haue
either
in
our
vnderstanding
or
will
.
1.
Our
sufficiencie
is
of
God
.
2
,
Cor.
3
,
5.
2.
God
hath
quickened
vs
in
Christ
.
Eph.
2
,
5.
3
,
It
is
God
,
that
worketh
in
vs
,
both
the
will
and
the
deede
.
Phil:
2
,
13.
4
,
No
man
can
come
vnto
me
,
vnlesse
the
Father
which
sent
me
draw
him
.
Iohn
,
6
,
44.
5
,
Without
me
can
yee
doe
nothing
.
Iohn
15.
5.
6
,
So
God
opened
the
heart
of
Lydia
.
Act.
16
,
14.
Because
the
doctrine
of
our
Aduersaries
savours
of
the
heresie
of
the
Pelagians
.
Contrariwise
our
Aduersaries
do
reason
thus
.
1.
God
giveth
a
choise
to
his
people
of
obeying
or
disobeying
:
Deut.
30
,
19.
Iosuah
,
24
,
15.
therefore
GOD
presupposeth
freedome
of
will
.
Ans.
1.
There
is
more
in
the
Conclusion
,
than
in
the
Premisses
:
for
it
followeth
not
.
GOD
offereth
them
choise
,
and
exhorteth
them
to
obedience
,
therefore
they
can
obey
of
themselues
.
2
,
Had
the
Israelites
never
so
much
had
freedome
of
will
to
good
;
yet
they
were
regenerated
,
and
renued
by
the
word
of
God
and
the
Sacraments
.
Now
to
argue
from
them
to
men
vnregenerate
,
is
no
good
consequent
:
for
there
arise
foure
termes
.
2
,
God
reproveth
men
in
the
Writings
of
the
Prophets
and
other
where
,
for
that
they
would
not
convert
,
heare
and
obey
,
&c.
therefore
they
had
freewill
,
whereby
they
might
have
conver●ed
,
Math:
23
,
37
Luke
,
19
,
23.
Ezech.
18
,
31.
Iere.
●
,
19
,
&c.
Ans:
1.
There
is
more
in
the
Conclusion
,
●han
in
the
Premisses
:
for
it
followeth
not
,
●hey
would
not
convert
,
therefore
they
might
convert
of
themselues
,
2
,
It
is
a
fallacie
taking
that
for
a
cause
which
is
none
:
for
the
finall
cause
of
these
legall
Sermons
,
is
not
to
free
the
will
,
but
to
encrease
wrath
,
that
the
acknowledgement
of
finne
may
follow
.
It
followeth
not
then
,
The
Law
requireth
this
or
that
at
our
hands
;
therfore
we
can
performe
it
of
our selues
:
but
GOD
would
haue
vs
to
learne
to
acknowledge
our
owne
bondage
,
and
to
pray
,
that
he
would
create
a
new
heart
within
vs
,
and
take
away
our
stonie
heart
,
and
giue
vs
in
place
thereof
a
heart
of
flesh
.
3.
Turne
vnto
me
,
and
I
will
turne
vnto
you
.
Zacha.
1
,
3
,
Heere
God
would
haue
vs
,
to
prevent
him
in
our
conuersion
.
Answer
.
1.
The
same
answere
serues
for
this
argument
,
Simil.
The
debter
Mat
,
18
,
is
reproued
for
that
hee
payed
not
his
debt
to
his
Maisters
,
therefore
he
was
able
to
paie
.
which
was
giuen
to
the
former
:
for
the
legall
wordes
of
commaundement
,
vpbraiding
,
reproving
,
&c
,
doe
not
make
vs
able
to
amend
that
,
which
is
reproved
in
vs
,
as
being
amisse
.
2
,
And
the
meaning
of
this
place
is
,
turne
vnto
me
,
and
I
will
looke
vpon
you
in
mercie
,
and
doe
you
good
.
And
what
makes
this
for
avouching
of
free
will
.
3
,
The
conuersion
of
man
is
ascribed
vnto
God
:
Conuert
me
and
I
shall
be
conuerted
:
for
thou
art
the
Lord
my
God
,
&c.
Ierem
:
31.
18.
4.
If
there
were
no
freedome
of
will
in
spirituall
thinges
,
then
it
would
followe
,
that
God
mocked
men
,
commaunding
them
by
the
preaching
of
his
word
to
doe
that
,
which
were
impossible
,
namely
to
conuert
.
Answer
,
If
God
suffered
his
word
to
bee
preached
without
giuing
of
the
spirit
,
then
that
might
follow
:
but
because
God
ioyneth
his
Spirit
together
with
his
word
(
whereby
the
hearts
of
the
hearers
are
opened
)
it
no
way
followeth
,
that
GOD
dooth
mocke
men
.
5.
God
gaue
Dauid
the
choise
of
three
plagues
.
2
,
Samuel
24
,
12
,
and
the
residue
shall
choose
rather
death
than
life
.
Ieremie
,
8
,
3
,
and
such
others
.
Ans
,
The
freedome
of
this
choise
was
about
outward
matters
of
the
World
(
to
witt
temporall
punishments
)
and
not
about
spirituall
things
.
There
are
therefore
foure
termes
,
2.
There
is
no
controuersie
betwixt
●s
about
outward
matters
.
6
,
God
sayth
vnto
Cain
:
If
thou
doo
well
,
●halt
thou
not
bee
accepted
?
and
if
thou
doest
not
well
,
sinne
lyeth
at
the
doore
:
the
desire
thereof
shall
be
subiect
vnto
thee
,
and
thou
shalt
rule
over
it
.
Gen.
4
,
7
,
therefore
a
man
hath
free-will
.
Ans.
i
:
There
is
more
in
the
conclusion
,
than
in
the
Premisses
:
for
thus
much
onely
doth
follow
;
that
Cain
might
haue
refrained
from
killing
of
his
brother
;
neither
is
there
any
mention
or
determination
,
whether
hee
might
haue
done
it
by
power
of
his
owne
,
or
derived
from
some
other
where
.
2
,
GOD
speakes
of
an
outward
thing
,
that
is
,
the
eschewing
of
manslaughter
,
therefore
it
is
nothing
to
the
purpose
.
3
,
The
latter
words
of
the
place
alleadged
are
ill
translated
;
for
Moses
meaneth
not
any
dominion
over
sinne
that
Cain
should
haue
,
but
over
his
brother
.
Therefore
the
place
should
bee
translated
thus
:
his
desire
shall
be
subiect
vnto
thee
,
and
thou
shalt
rule
over
him
,
that
is
,
over
Abel
thy
brother
.
7
,
A
man
may
nill
,
therefore
hee
may
will
also
:
An
:
From
nill
to
will
is
no
good
consequence
,
seeing
there
is
not
the
like
reason
of
such
contraries
,
as
haue
not
the
like
cause
▪
Now
to
will
,
proceedes
of
God
,
as
from
the
first
cause
:
but
to
nill
comes
from
Sathan
&
the
corrupt
flesh
:
heere
is
a
fallacie
of
composition
and
division
;
because
those
thinges
are
ioined
together
,
as
having
the
like
reason
,
which
nature
will
not
suffer
to
be
ioined
together
for
the
reason
aboue
named
.
8
:
Thou
hast
done
evill
(
et
potuisti
)
and
thou
mightest
doe
it
:
Ierem
:
3
,
5
:
An.
1
:
The
same
answere
serueth
for
this
Simile
.
This
man
can
runne
into
debt
,
therefore
he
can
pay
his
debts
.
argument
,
which
was
given
to
the
former
:
for
it
followeth
not
,
a
man
may
sinne
,
therefore
hee
may
worke
his
conversion
.
2
,
It
is
a
fallacie
from
that
,
which
agrees
to
one
of
it selfe
,
to
that
,
which
happeneth
accidentally
or
from
an
other
,
which
is
not
in
his
power
:
For
we
can
sinne
of
our selues
,
but
wee
cannot
doe
well
but
by
power
receaued
from
God
.
3
:
The
word
heere
vsed
,
translated
by
the
Latine
Interpreter
(
potuisti
)
signifieth
to
be
able
to
do
any
thing
,
&
somtime
to
be
of
strength
,
or
to
be
strong
in
doing
any
thing
:
the
meaning
of
the
prophet
is
,
the
they
kept
no
measure
,
but
with
all
their
strength
and
power
committed
sinne
.
9
The
just
man
might
offend
,
and
hath
not
offended
,
and
do
evill
,
and
hath
not
done
it
.
Eccl.
31.
10.
Therefore
,
&c.
Ans
,
1
,
There
is
more
in
the
conclusion
,
than
in
the
premises
.
For
all
that
follows
is
this
,
that
the
righteous
man
might
reframe
from
transgressing
;
but
it
doth
not
hence
follow
,
that
he
could
doe
it
of
himselfe
.
2.
The
Author
speaketh
of
an
outward
matter
,
name
ly
the
outward
vse
of
money
.
Therefore
it
is
nothing
to
the
purpose
.
3
,
If
it
be
meant
of
spirituall
matters
never
so
much
,
yet
the
argument
followes
not
from
a
righteous
and
regenerate
man
(
whose
will
is
freed
by
the
Holy-Ghost
)
to
a
man
vnregenerate
.
10
,
I
will
sacrifice
freely
vnto
thee
&c
,
Ps
,
54
,
6.
Answere
,
1
,
Againe
this
argument
proceedes
from
a
regenerate
man
to
an
vnregenerate
,
2
,
and
that
this
willingnesse
and
voluntarie
service
was
not
in
David
of
himselfe
,
it
is
plaine
,
because
he
could
not
of
himselfe
acknowledge
his
sinn
of
adulterie
and
manslaughter
,
vntill
he
was
admonished
therof
by
the
Prophet
.
11
,
Cornelius
could
of
his
owne
accord
prepare
himselfe
to
the
grace
of
God
,
and
dispose
himselfe
to
the
acknowledgement
of
saluation
,
Act
,
10.
4
,
&c.
Ans.
Cornelius
was
before
amongst
the
lewes
instructed
out
of
the
Scriptures
concerning
the
Messias
;
so
that
onely
hee
did
doubt
of
the
person
of
the
Messias
:
therefore
it
is
sayd
of
him
,
that
hee
was
a
deuoute
man
,
and
one
that
feared
God
&c.
and
prayed
God
continually
(
Verse
,
2
)
therefore
this
argument
proceedes
from
a
regenerate
man
to
an
vnregenerate
.
For
Cornelius
did
alreadie
believe
the
sayings
of
the
Prophets
concerning
the
Messias
:
but
did
not
yet
know
that
those
things
were
fulfilled
in
Iesus
Christ
of
Nazareth
.
12.
Euerie
Man
that
hath
hope
in
God
,
pargeth
himselfe
.
1
Iohn
3.
3.
Answere
,
1
,
Hee
speakes
of
the
regenerate
,
which
have
hope
and
trust
in
God
by
faith
.
2
,
Neither
dooth
hee
speake
of
their
conuersion
,
but
of
their
renouation
or
sanctification
,
which
followes
conuersion
,
and
hath
his
growth
and
increasing
in
the
regenerate
vntill
the
end
of
their
lives
.
This
argument
therefore
hangeth
not
together
,
but
hath
foure
termes
.
13.
If
anie
man
open
the
dore
vnto
me
;
I
will
come
in
vnto
him
,
&c.
Revela
,
3.
20.
Therefore
a
man
may
aforehand
dispose
himselfe
vnto
grace
by
his
free-will
Ans.
There
is
more
in
the
Consequent
,
than
in
the
Antecedent
.
For
this
onely
is
sayde
,
what
the
Sonne
of
GOD
will
doo
to
him
,
which
openeth
the
dore
vnto
him
:
but
there
is
never
a
worde
sayde
,
by
what
power
the
heart
of
man
is
opened
,
whether
by
his
owne
,
or
such
as
he
hath
received
from
an
other
.
14
,
Hee
that
standeth
firme
in
his
heart
,
that
hee
hath
no
neede
,
but
hath
power
over
his
owne
will
,
&c.
1
,
Corinthians
,
7
,
37.
Ans.
Hee
speakes
of
things
meerely
externall
,
of
marrying
or
not
marrying
.
Therfore
this
is
impertinent
.
15
Euerie
man
,
as
he
hath
determined
in
his
heart
,
&c
,
2
,
Corinth
,
9
,
7.
Ans
,
1
,
The
speech
is
of
the
regenerate
,
2.
And
of
externall
matters
,
that
is
of
giving
of
Almes
.
There
are
therefore
fiue
termes
.
16
,
Yet
not
I
,
(
to
wit
,
haue
wrought
)
but
the
Grace
of
God
(
as
the
Papists
expound
it
)
hath
wrought
with
mee
.
1
,
Corinth
,
15
,
10.
Therfore
our
strength
doth
worke
in
our
conversion
,
and
not
God
alone
.
Ans
,
1
,
Paul
speakes
not
of
his
conuersion
,
but
of
the
labour
of
his
Ministerie
,
by
which
GOD
did
worke
,
2.
The
text
speakes
of
Paul
being
regenerated
.
3
,
Paul
disables
himselfe
in
respect
of
all
things
,
(
even
those
that
concerne
his
ministerie
)
and
ascribes
them
to
God
alone
in
the
wordes
going
before
,
where
hee
sayth
:
By
the
grace
of
God
,
I
AMTHAT
I
AM
:
and
his
grace
which
is
in
me
,
was
not
in
vaine
,
&c.
yet
not
I
,
but
the
grace
of
God
,
which
is
with
me
.
Heere
is
therfore
made
a
great
confusion
of
the
tearmes
or
words
,
1
,
with
mee
,
that
is
,
I
and
God
by
ioynt
working
.
2
,
with
mee
,
that
is
in
mee
.
3.
the
regenerate
,
4
,
the
vnregenerat
,
5
,
conuersion
,
6.
Ministerie
.
17
We
are
Gods
(
Cooperarii
)
fellow-workers
.
1
Corinth
3.
9.
Ans.
1
,
He
speakes
of
his
ministerie
not
of
his
conuesiron
.
2
,
And
if
it
could
be
racked
to
his
renued
state
,
yet
were
it
then
an
argument
from
the
regenerate
to
the
vnregenerate
.
3
,
The
Latine
and
Greeke
phrase
is
ambiguous
,
and
may
either
signifie
that
we
are
fellow
workers
with
God
,
or
we
fellow
workers
amongst
our selues
,
are
the
workemen
of
God
.
This
later
is
the
plaine
meaning
of
the
place
and
therefore
,
to
avoyde
ambiguitie
,
it
is
rightly
translated
we
together
are
Gods
labourers
.
18.
If
man
be
so
enthralled
vnto
sinne
,
that
hee
cannot
conuert
of
himselfe
;
he
cannot
iustly
bee
accused
of
sinne
,
vnles
God
will
accuse
nature
.
Ans
,
1
,
God
doth
accuse
nature
,
not
simply
as
it
is
in
it selfe
,
but
in
some
respect
,
as
it
is
corrupted
.
2
,
The
first
man
before
hee
fell
,
had
the
power
of
his
free-will
,
which
hee
should
haue
preserued
.
Man
therefore
is
neverthelesse
iustly
accused
of
his
corruption
.
There
remaine
yet
,
besides
this
first
,
now
ended
,
three
other
questions
moe
,
in
this
matter
of
free
will
;
which
wee
must
needes
discusse
.
1
,
of
Originall
sinne
,
2.
of
the
works
of
infidells
,
3
,
of
Grace
.
QVESTION
,
1.
Of
Originall
sinne
.
The
Iesuites
at
this
day
doe
denie
that
Originall
sinne
in
vs
is
truly
and
indeede
sinne
;
which
they
doe
,
least
they
should
be
constrained
to
acknowledge
the
great
and
horrible
corruption
of
the
power
of
mans
nature
.
Wee
on
the
contrarie
side
do
affirme
that
Originall
corruption
is
a
sin
,
&
that
no
little
or
light
one
,
but
a
verie
great
one
,
and
that
for
these
reasons
.
Because
the
holy
Scripture
giveth
plainly
the
name
of
sinne
vnto
it
.
1.
Behold
I
was
borne
in
iniquity
,
and
in
sinn
hath
my
mother
conceived
me
,
Psalme
,
51
,
5.
2.
Thou
hast
set
our
iniquities
before
thee
and
our
secret
sinnes
(
that
is
,
originall
sinn
in
the
light
of
thy
countenance
,
Psalm
.
90
8
,
3
,
I
knew
not
sinne
,
but
by
the
Lawe
,
for
I
had
not
knowne
luste
,
except
the
law
had
sayd
,
&c.
Rom
,
7
,
7.
4.
Now
if
I
doo
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Rom
,
7
,
20.
Because
,
seeing
it
is
the
fountaine
&
well-spring
of
all
actuall
sinnes
:
Originall
sinne
by
reason
of
which
all
the
rest
are
sinns
,
shall
much
more
be
such
it selfe
.
Because
Originall
sinn
or
concupiscence
,
rebelleth
against
the
Lawe
of
GOD
,
and
is
not
subject
thereto
,
Romans
,
7
,
23.
and
8.
7.
But
sinne
is
the
transgression
of
the
Lawe
,
1
,
Iohn
3
,
4.
See
more
hereof
in
the
13
,
Chap
,
of
Concupiscence
.
Contrariwise
our
Aduersaries
reason
:
thus
.
1
,
Sinne
is
not
sinne
,
vnlesse
it
bee
voluntarie
;
but
originall
sinne
is
not
voluntarie
,
therfore
,
&c.
An
,
1.
We
may
not
leape
from
one
science
See
Chap.
13
,
quest
,
2
obiect
,
6.
to
an
other
,
which
is
done
in
this
argument
,
whiles
in
defining
what
is
sinne
,
the
Aduersarie
goes
from
Divinitie
to
Philosophie
to
fetch
the
definition
thereof
from
Aristotle
,
2
,
And
so
here
is
a
confusion
of
distinct
principles
and
seuerall
artes
;
and
a
fallacie
of
manie
questions
as
but
of
one
.
3
,
Originall
sinne
,
though
it
be
not
voluntarie
in
vs
now
,
in
respect
of
the
present
corruption
,
which
wee
draw
by
nature
from
our
Parents
yet
it
was
and
is
voluntarie
,
in
respect
of
the
beginning
,
principle
,
and
cause
therof
.
Adam
and
all
his
posteritie
in
his
loynes
committed
the
first
sinne
of
disobedience
against
God
willingly
;
and
thence
issued
Originall
corruption
.
And
this
is
sufficient
even
in
rea●on
and
philosophie
to
make
an
action
sin●ull
.
For
a
drunken
man
,
though
hee
knowe
●ot
what
hee
dooth
,
yet
if
hee
kill
a
man
in
●is
drunkennesse
,
is
by
the
Ciuill
Lawes
of
men
guiltie
of
murder
,
because
himselfe
was
the
cause
of
his
drunkennesse
.
See
more
in
the
place
of
Renouation
,
Cap
,
13
,
quest.
2.
QVESTION
3.
Of
the
workes
of
infidels
.
The
Question
is
,
whether
the
good
workes
,
or
vertues
of
infidells
,
be
so
devoide
of
all
fault
,
that
the
doers
thereof
do
deserue
grace
.
The
Papists
affirme
they
bee
,
wee
denie
it
,
for
these
reasons
.
Without
Faith
it
is
vnpossible
(
note
that
hee
sayth
,
it
is
vnpossible
)
to
please
God
.
Hebr
,
11
,
6
,
but
infidells
want
faith
;
otherwise
they
should
not
bee
called
infidells
,
therefore
,
&c.
Without
Christ
there
is
no
saluation
,
no●
eternall
life
,
no
favour
or
acceptance
with
God
,
Iohn
,
17
,
2
,
3.
Acts
,
4
,
12.
Matthew
,
3
▪
17.
But
Infidells
are
ignorant
of
Christ
,
ther●fore
,
&c.
The
end
of
the
workes
,
which
Infidell●
doe
,
is
not
for
the
glorie
of
God
,
but
most
vsually
for
their
owne
glory
,
or
couetousnes
,
or
ambition
,
or
pleasure
&c.
4
If
the
person
that
doth
the
workes
be
not
accepted
of
God
,
then
neither
can
the
workes
be
,
how
glorious
soeuer
they
bee
;
So
God
had
no
respect
to
the
sacrifice
of
Cain
;
not
because
for
that
the
sacrifice
was
not
of
it selfe
good
,
but
because
God
hated
Cain
,
for
his
impietie
.
See
more
heereof
in
the
12
,
Cap
,
quest
,
1●
Contrariwise
our
aduersaries
do
reason
thus
,
1
Vertuous
actions
in
infidels
are
not
of
themselues
Simil
:
Wine
that
is
of
it selfe
very
good
if
it
bee
kept
in
a
corrupt
vessell
,
becommeth
so
distastful
that
it
may
breed
loathing
or
cause
vomiting
in
them
that
drinke
of
it
.
euill
;
therefore
they
may
not
bee
reckoned
amongst
sinnes
.
An.
What
vertues
are
of
themselues
,
wee
are
not
heere
to
dispute
;
but
howe
they
are
to
bee
esteemed
by
reason
of
the
faultinesse
of
them
,
in
whome
they
are
,
2
,
It
is
therefore
a
fallacie
making
moe
questions
,
where
there
should
be
but
one
:
for
these
two
are
confusedly
shuffled
together
;
what
vertues
are
in
themselues
&
what
in
respect
of
the
man
,
in
whom
they
be
,
It
is
also
a
fallacie
,
from
that
which
is
spoken
in
some
particular
respect
;
to
the
same
taken
absolutely
and
simply
,
for
these
actions
are
in
the
former
place
taken
absolutely
,
and
in
the
later
,
as
they
are
considered
in
respect
of
him
that
doth
them
.
2
Vertues
in
infidels
are
the
gifts
of
God
,
therfore
they
are
not
to
be
accounted
for
sinnes
.
Ans.
1.
As
they
are
the
gifts
of
God
,
so
they
are
no
sinnes
:
but
heere
they
are
considered
,
not
as
they
proceede
from
god
,
but
as
the
good
and
holy
gifts
of
God
are
polluted
in
corrupt
instruments
.
2.
Ther
are
some
gifts
of
god
which
sanctifie
the
receiver
,
and
some
which
doe
not
:
of
these
later
sort
,
are
all
the
gifts
of
God
in
infidells
.
3.
A
good
thing
by
abusing
of
it
,
may
become
to
be
not
good
.
3.
God
hath
sometimes
rewarded
the
vertues
of
infidels
:
therefore
they
haue
pleased
him
,
and
haue
not
beene
counted
for
sinnes
.
Ans.
God
hath
commanded
outward
honestie
and
civility
,
and
doth
bestowe
temporall
rewards
on
it
,
but
our
question
is
not
of
temporall
,
but
of
spirituall
rewards
,
therefore
this
is
nothing
to
the
purpose
.
The
Iesuites
in
the
Article
of
Iustification
,
doe
expound
the
word
Grace
for
a
gift
or
habite
infused
into
the
soule
of
man
from
heauen
,
wherby
he
is
moved
or
stirred
to
worke
righteously
;
and
by
the
which
his
workes
are
accepted
with
God
,
and
this
Grace
they
deuide
into
the
first
and
seconde
Grace
,
or
into
a
preventing
Grace
,
(
whereby
a
man
may
prepare
himselfe
to
the
grace
of
Iustification
)
and
a
subsequent
grace
,
(
whereby
a
man
is
actually
and
habitually
made
iust
)
and
so
they
goe
about
to
shift
of
by
this
their
explication
,
al
the
sayings
of
the
scripture
concerning
the
free
instification
by
faith
.
But
we
in
the
Article
of
Iustification
acknowledge
no
signification
of
the
word
Grace
but
such
as
excludeth
all
merits
of
men
;
and
that
for
these
reasons
.
Because
the
word
Grace
(
in
the
article
of
iustification
)
is
opposed
to
Merits
,
workes
,
and
debt
.
1
To
him
that
worketh
the
wages
is
not
accounted
by
fauour
,
but
by
debt
.
Rom:
4.
4.
2
If
it
be
of
grace
,
it
is
no
more
of
workes
:
or
else
grace
were
no
more
grace
,
Rom
,
11.
6
:
3
Hee
hath
saued
vs
,
not
according
to
our
workes
,
but
according
to
his
owne
purpose
and
grace
which
was
giuen
to
vs
through
Christ
Iesus
,
before
the
world
was
.
2
,
Tim:
1
:
9
,
4
By
grace
ye
are
saued
through
faith
,
&
that
not
of
your selues
:
it
is
the
gift
of
God
,
not
of
workes
,
&c.
Ephes:
2
:
8
,
9
;
Because
it
is
opposed
to
the
law
which
causeth
wrath
:
we
are
not
vnder
the
law
,
but
vnder
grace
:
Rom:
6
;
14
:
Because
the
Scripture
declareth
the
same
by
equivalent
termes
,
or
words
of
the
same
value
and
signification
.
1
They
are
iustified
freely
by
his
grace
,
Rom
,
3
,
4.
2
When
the
bountifulnes
,
and
loue
of
god
our
sauiour
toward
man
appeared
,
not
by
the
workes
of
righteousnes
,
which
wee
had
done
,
but
according
to
his
mercy
he
saued
vs
,
Tit
,
3
,
4
5
:
3
Let
vs
goe
boldly
to
the
throne
of
grace
that
we
may
receiue
mercy
,
Heb
,
4
,
15.
Contrariwise
our
Aduersaries
doe
dispute
.
1
The
word
grace
is
oftentimes
in
the
Scripture
taken
for
the
gifts
of
the
holy
Ghost
as
.
1
:
Corin
,
●●
4
,
there
are
(
Diuisiones
Gratiarum
)
diuersities
of
graces
:
Ans
1
The
propositions
of
this
reason
are
meere
particulars
,
and
therefore
no
conclusion
followes
,
2.
Whereas
Saint
Paul
in
that
place
treateth
of
miraculous
gifts
,
not
of
iustification
,
and
our
question
is
only
of
iustification
;
the
argument
is
frivolous
,
and
not
to
the
present
purpose
:
3.
Though
wee
denie
not
,
but
that
the
worde
grace
is
sometimes
in
Scripture
taken
figuratiuely
for
the
free
gifts
of
God
bestowed
vpon
men
(
for
only
we
deny
it
to
bee
vsed
in
that
signification
in
the
article
of
Iustification
any
where
in
the
Scripture
)
yet
neither
in
this
place
alledged
is
the
word
Charis
vsed
,
which
properly
signifieth
grace
,
but
Charisma
,
which
signifieth
a
gift
freely
bestowed
:
and
therefore
the
place
is
fitly
and
properly
translated
.
There
are
diuersities
of
gifts
.
2
Wee
haue
receiued
grace
for
grace
,
Iohn
1
,
16.
1
This
is
a
Doctour
like
exposition
,
made
of
their
meere
Doctour
like
authoritie
,
without
reason
:
wee
haue
receiued
grace
,
that
is
the
grace
of
iustification
:
for
grace
,
that
is
,
for
the
first
preuenting
grace
,
but
the
meaning
of
Saint
Iohn
is
:
because
the
sonne
of
God
was
in
highest
grace
and
fauour
with
his
heauenly
father
,
therfore
the
father
doth
embrace
vs
also
with
his
grace
and
louing
kindnesse
for
his
sonnes
sake
,
in
whom
we
beleeue
.
2.
That
grace
in
this
place
is
opposed
vnto
merites
,
the
wordes
next
following
doe
declare
:
for
the
law
was
giuen
by
Moses
,
but
grace
and
truth
came
by
Iesus
Christ
;
Heere
Christ
and
Moses
are
opposed
betwixt
themselues
,
as
it
were
in
the
proper
differences
of
their
offices
,
that
is
of
wrath
by
the
lawe
and
of
grace
by
the
Gospell
.
3
Grace
is
the
gift
of
God
,
Ephes.
2.
8.
therefore
it
is
an
infused
and
inherent
habite
.
Answere
,
1
:
It
is
a
fallacie
of
composition
and
diuision
,
arising
from
the
construction
of
the
words
,
for
the
word
gift
is
not
simplie
and
alone
construed
with
the
word
grace
,
but
with
saluation
by
grace
,
which
if
it
might
should
haue
been
expressed
in
one
word
.
Brieffely
&
plainely
,
the
Apostle
saith
not
,
Grace
is
the
gift
of
God
,
but
that
ye
are
saued
by
grace
,
that
is
the
gift
of
God
,
2
and
for
the
same
cause
the
gift
in
this
place
is
not
a
habite
,
for
gift
is
opposed
there
to
workes
and
merites
,
as
being
a
thing
,
that
is
bestowed
of
meere
fauour
.
4
It
is
a
good
thing
that
the
hart
be
established
with
grace
:
Heb
,
13
,
9
:
Answere
,
1
:
It
is
a
begging
of
the
question
;
because
this
is
controuersed
,
whether
Grace
doe
in
these
wordes
signifie
an
infused
habite
,
2.
In
that
very
place
the
Apostle
opposeth
Grace
to
the
vaine
confidence
of
workes
,
against
them
who
put
confidence
in
meates
,
drinkes
&c.
Therefore
by
the
nature
of
contraries
it
appeareth
,
that
the
worde
grace
is
heere
taken
for
the
free
fauour
and
mercy
of
God
,
&
so
the
argument
hangeth
not
together
,
for
in
the
Antecedent
Grace
is
taken
for
the
fauour
of
God
,
in
the
consequent
for
an
infused
habite
.
CHAP.
10.
Of
Iustification
.
SEeing
our
aduersaries
doe
diuerse
wayes
wr●p
and
inuolue
this
disputation
,
let
vs
devide
it
into
certaine
and
distinct
members
and
questions
.
Question
:
1.
And
first
of
all
,
whereas
the
word
Iustification
,
wrested
to
a
wrong
signification
by
our
aduersaries
,
as
if
to
iustifie
were
of
an
vniust
man
to
make
one
iust
habitually
or
by
a
habite
infused
:
and
seeing
they
hisse
at
imputed
righteousnesse
,
let
vs
consider
the
true
signification
of
the
word
,
which
is
no
other
,
but
to
be
absolved
from
the
guilte
of
sinne
,
that
it
bee
not
imputed
,
but
pardoned
,
which
appeareth
to
bee
so
by
the
reasons
following
.
Because
the
word
Iustification
is
a
borowed
word
from
the
court
and
place
of
iudgement
;
which
in
his
proper
and
naturall
signification
is
vsed
in
the
Scripture
for
to
absolue
&
acquitte
from
fault
and
guilte
:
as
1
Wo
to
them
that
iustifie
the
wicked
for
a
reward
.
Isai.
5
,
23.
2
The
righteous
shal
bee
iustified
,
and
the
wicked
condemned
,
Deuter
,
25
,
1
,
3
Euerie
man
that
hath
a
matter
might
come
vnto
me
,
that
I
might
iustifie
him
(
as
the
originall
hath
and
is
translated
agreeable
to
the
sense
more
plainely
;
that
I
might
doe
him
iustice
)
2
,
Sam.
15
,
4.
4
He
that
iustifieth
the
wicked
,
and
hee
that
condemneth
the
iust
,
euen
they
both
are
abomination
Note
,
that
the
whole
acte
of
Iustification
is
very
liuely
described
in
the
scripture
,
as
a
kind
of
iudiciall
acte
&
processe
,
the
person
guilty
is
called
to
the
barre
,
is
accused
,
witnesses
are
brought
,
he
is
condemned
or
acquitted
&c.
to
the
Lord
,
Prov.
17
,
15.
So
doth
the
same
word
keepe
the
same
signification
borowed
from
the
court
and
iudicial
proceedings
in
the
Article
of
Iustification
in
the
Scripture
.
1
Who
shall
laie
any
thing
to
the
charge
of
Gods
chosen
?
It
is
God
that
Iustifieth
,
who
shall
condemne
?
&c.
Rom
,
8
:
33
,
34
,
heere
yee
see
words
and
phrases
borowed
from
the
court
and
Iudiciall
proceedings
to
accuse
,
to
condemne
,
to
iustifie
&c.
The
equivalent
termes
of
iustification
,
or
other
words
vsed
to
signifie
iustification
,
doth
proue
the
same
.
(
1
)
Reconciliation
is
taken
for
Iustification
Rom
,
5
,
9
,
10
▪
2
,
Corinth
,
5
,
19
,
(
2
)
Remission
of
sinnes
is
taken
for
Iustification
.
1
Blessed
is
he
,
whose
wickednesse
is
forgiuen
.
Psal
,
32
,
1
,
2
Iesus
shall
saue
his
people
from
their
sinnes
:
Matt.
1
:
21.
3
To
giue
knowledge
of
saluation
vnto
his
people
by
the
remission
of
their
sinnes
,
Luke
1
:
77
:
(
3
)
To
cover
sinnes
is
vsed
for
Iustification
.
Blessed
is
he
whose
sinne
is
couered
,
Psal
,
32
,
1
,
4
The
holy
Scripture
doth
describe
Iustification
by
the
words
,
imputation
,
reckoning
,
accounting
,
&c:
as
,
1
God
was
in
Christ
,
and
reconciled
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
:
2
:
Corinth.
5
:
19.
2
Blessed
is
the
man
,
vnto
whome
the
Lord
imputeth
not
iniquitie
:
Psal:
32
:
2
:
3
As
Dauid
declareth
the
blessednesse
of
the
man
,
vnto
whome
God
imputeth
righteousnes
without
workes
Rom:
4
,
6
,
4
Abraham
belieued
God
,
and
it
was
counted
to
him
for
righteousnes
:
Rom:
4
,
●
5
To
him
,
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnesse
,
Rom
,
4
,
5.
6
It
is
not
written
for
him
onely
,
that
it
was
imputed
to
him
for
righteousnes
,
but
also
for
vs
,
to
whom
it
shall
be
imputed
for
righteousnes
which
beleeue
in
him
&c.
Rom.
4.
23
:
24
:
Contrariwise
our
aduersaries
do
reason
.
1
To
iustifie
by
force
of
grammaticall
composition
of
the
word
is
all
one
,
as
to
make
a
man
iust
,
of
one
,
who
before
was
not
iust
,
therefore
to
iustifie
is
to
make
iust
.
Ans.
1
Heere
be
foure
termes
;
in
the
Antecedent
the
signification
of
the
word
iustification
is
taken
grammatically
,
in
the
consequent
it
is
taken
according
to
that
signification
,
which
belongeth
properly
to
Diuinitie
.
2.
The
true
signification
of
the
word
is
to
be
sought
for
in
the
proper
science
,
wherin
the
question
is
contained
.
2
By
his
knowledge
shall
my
righteous
seruant
iustifie
many
.
Esai
,
53.
11
,
therefore
hee
doth
iustifie
them
by
an
infused
habite
.
Ans.
It
is
a
fallacie
called
ignoratio
elenchi
,
for
the
necessarie
determination
or
limitation
is
omitted
;
which
followeth
in
the
next
words
:
for
he
shal
beare
their
iniquities
,
which
wordes
declare
,
that
iustification
is
to
bee
vnderstoode
heere
by
imputation
,
for
they
are
iustified
by
his
bearing
their
sinnes
,
as
if
themselues
had
borne
and
wyped
away
their
owne
sinnes
.
3
Holinesse
shall
preserue
and
iustifie
the
heart
,
that
is
shall
cause
,
that
the
heart
bee
made
iuste
.
Ecclesiastic.
1.
17.
Answere
,
1
:
The
booke
is
not
Canonicall
,
and
therefore
in
a
point
of
such
moment
,
his
authoritie
is
not
sufficient
●
in
the
Greeke
text
the
word
iustification
is
not
found
,
3
:
Neither
if
to
iustifie
in
this
place
,
&
some
others
,
should
signifie
habituall
or
inherent
righteousnes
,
would
it
thence
necessarily
followe
,
that
it
should
haue
the
same
signification
in
the
article
of
Iustification
.
4
Deferre
not
vnto
death
to
bee
iustified
Ecclus.
18.
21
,
therefore
there
is
habituall
righteousnes
,
gotten
by
many
actions
.
Ans.
1
The
meaning
is
:
deferre
not
,
to
bee
conuerted
and
reconciled
with
GOD
,
&c.
Therefore
this
argument
hangeth
not
together
.
2.
If
to
iustifie
bee
all
one
with
the
author
of
that
booke
,
as
of
vniust
to
make
iust
,
then
an
absurde
sense
would
followe
from
the
same
wordes
,
in
the
beginning
of
this
chapter
.
The
Lord
onely
(
iustificabitur
)
shall
bee
iustified
:
that
is
by
the
former
interpretation
,
of
an
vniust
God
,
shall
be
made
a
iust
God
by
an
infused
habite
.
5
Hee
that
is
iust
,
(
iustificetur
)
let
him
be
iustified
still
.
Revel
,
22
,
11
,
therefore
iustification
consisteth
of
an
habite
.
Ans.
1
The
speach
is
figuratiue
,
for
by
a
Synecdoche
the
whole
is
put
for
the
part
,
or
the
cause
for
the
effect
,
for
hee
speakes
of
Renovation
,
(
vnder
the
name
of
iustification
)
which
the
words
next
following
,
added
by
way
of
explication
,
doe
declare
:
and
hee
that
is
holy
,
let
him
be
made
holy
stil
(
Sanctificetur
adhuc
)
2.
from
Renovation
to
iustification
no
conclusion
can
be
made
,
but
by
foure
termes
.
QVESTION
,
2
,
Whether
the
grace
of
Iustification
bee
bestowed
equally
vpon
all
them
,
that
be
iustified
.
In
this
question
the
controversie
is
not
about
Renouation
,
which
may
and
ought
to
receiue
growth
and
increasing
all
our
life
longe
,
neither
is
there
controuersie
about
the
gifts
of
the
holie
Ghost
,
bestowed
vpon
them
,
who
are
iustified
;
but
about
that
righteousnesse
,
by
the
which
wee
are
said
to
be
iust
before
God
,
and
are
reconciled
to
God
through
Christ
.
Our
aduersaries
affirme
that
this
iustice
or
righteousnesse
is
not
equall
and
alike
in
all
them
,
which
are
iustified
,
and
that
it
doth
receiue
increase
,
according
to
diuersitie
of
persons
and
times
;
but
we
vtterly
deny
it
for
these
reasons
.
Because
our
righteousnes
,
whereby
we
are
iust
before
God
,
is
not
our
owne
,
but
is
the
righteousnesse
of
Christ
,
for
hee
is
made
vnto
vs
,
of
God
righteousnes
and
sanctification
1
,
Corinth
,
1
:
30.
Nowe
Christ
is
receiued
by
faith
of
all
them
,
that
truely
beleeue
,
not
in
part
,
but
wholly
with
all
his
merite
.
Peter
writeth
to
them
which
had
receiued
like
pretious
faith
with
him
,
amongst
whome
those
were
also
,
which
were
weake
in
the
faith
,
2
,
Pet:
1
,
1
,
So
Christ
giueth
to
them
which
beleeue
,
not
an
halfe
,
but
a
whole
and
entire
iustification
:
for
he
promised
to
them
,
that
beleeue
,
eternall
life
;
and
eternall
life
is
not
giuen
to
them
who
are
iustified
in
part
onely
,
but
to
them
who
are
wholly
iustified
.
Ioh:
3
,
15
,
36
:
and
5
,
24.
and
6
,
40
,
47.
and
17.
2
:
and
20
,
31.
Act
4
,
12
,
and
10
,
43
,
and
51
,
11
&c.
Christ
was
the
same
to
Peter
as
he
was
to
Paule
,
as
he
was
to
the
father
of
him
that
was
possessed
,
Marc.
9
;
23
:
&c.
to
the
Samaritan
woman
,
Iohn
4.
Neither
is
he
diuerse
of
one
kind
or
degree
to
on
,
&
of
an
other
to
an
other
,
according
to
the
difference
of
men
and
their
faith
.
So
the
man
sicke
of
the
palsie
was
iustified
wholly
and
not
in
part
,
by
one
act
(
so
to
speake
)
complet
and
finished
at
one
and
the
same
instant
,
Matt
,
9
,
2
;
the
Publican
,
Luk
,
18.
13
,
14.
the
theefe
,
Luke
23
,
40
,
&c:
the
sinfull
woman
that
annointed
Iesus
,
Luke
,
7
,
38
,
&c:
Contrariwise
our
aduersaries
do
reason
thus
1
To
euery
one
of
vs
is
giuen
grace
,
according
to
the
measure
of
the
gift
of
Christ
Ephes.
4.
7.
therefore
&c.
Ans.
Paull
speakes
not
of
Iustification
,
but
of
the
gifts
bestowed
vppon
them
,
which
are
Iustifyed
,
for
the
adorning
,
and
edifying
of
the
Church
,
as
the
wordes
following
do
declare
.
There
are
therefore
foure
termes
in
this
argument
,
for
in
the
Antecedent
the
word
grace
is
taken
for
a
gift
of
the
spirit
,
in
the
consequent
for
iustification
:
2
There
are
diuersities
of
the
gifts
of
God
,
1
cor.
12.
4.
Ans
;
He
speaketh
of
gifts
,
which
are
bestowed
vpon
them
who
are
iustified
;
and
so
iustification
is
presupposed
to
goe
before
,
as
already
hath
beene
said
.
And
hereof
there
is
no
controversie
.
Iustification
is
on
thing
and
the
strong
and
weake
apprehending
or
laying
●ould
of
it
,
is
an
other
3
Iustifying
faith
is
stronger
in
some
men
,
and
weaker
in
others
.
Ans.
1
Yet
there
is
the
same
obiect
,
totall
and
not
partiall
,
of
faith
whether
it
bee
strong
o●
weake
;
to
wit
Christ
Iesus
whole
&
entire
with
his
most
holy
merits
,
which
is
our
righteousnes
.
Peter
calleth
faith
like
precious
,
(
2
,
Pet.
I
,
1
)
because
there
is
the
same
obiect
apprehended
or
laid
hold
on
by
all
,
although
without
all
doubt
▪
all
,
to
whom
hee
wrote
,
had
not
the
like
strength
and
firmenesse
of
faith
,
which
Peter
had
:
and
Christ
yeelded
himselfe
to
bee
receaued
or
laied
holde
on
by
a
weake
faith
.
Marke
,
9
,
23
,
24
,
&c.
Isai
:
42
,
3.
as
was
aforesaid
.
4.
We
are
commanded
to
pray
for
the
increase
of
Gods
gifts
:
therefore
,
&c.
Ans:
Wee
are
commaunded
to
pray
for
Note
.
The
Papists
doe
stil
confound
iustification
with
renovation
or
sanctification
.
the
increase
of
the
gifts
of
renovation
or
sanctification
,
but
not
of
iustification
.
Question
:
3.
Whereas
Renovation
doth
concurre
together
in
Iustification
;
and
faith
cannot
bee
without
good
workes
;
it
is
questioned
,
What
that
is
,
whereby
the
righteousnes
of
Christ
is
apprehended
of
vs
;
whether
it
be
faith
or
good
works
.
The
Papists
ascribe
it
to
good
works
;
but
we
proue
,
that
justification
may
not
bee
graunted
or
attributed
to
good
works
,
by
these
reasons
.
Because
good
workes
are
not
accepted
of
God
,
vnlesse
they
bee
done
by
men
that
are
iustified
:
therefore
iustification
goes
before
good
works
by
the
order
of
nature
:
which
order
is
inverted
,
if
iustification
be
ascribed
to
good
works
.
Because
good
works
onely
in
them
,
which
are
iustified
,
please
God
:
and
so
iustification
goeth
before
works
.
Now
if
wee
will
be
iustified
the
second
time
by
workes
,
that
come
after
,
what
is
this
else
,
but
to
doe
that
which
is
already
done
?
Iustification
by
works
doth
derogate
from
Christ
so
much
,
as
is
attributed
to
our
works
:
for
if
wee
could
haue
beene
iustified
by
our
works
,
what
neede
was
there
of
the
merite
of
Christ
,
who
alone
hath
made
satisfaction
for
all
our
sinnes
?
1
,
I
haue
troden
the
Wine-presse
alone
,
and
of
all
the
people
there
was
none
with
me
.
Isai
,
63
,
3.
2
,
The
bloud
of
Iesus
Christ
his
sonne
clenseth
vs
from
all
sinne
.
1
,
Ioh
1
,
7.
3
,
Hee
(
not
our
good
works
)
is
the
reconciliation
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
1
,
Ioh.
2
,
2.
4.
Among
men
there
is
none
other
nam●
vnder
heauen
,
whereby
we
must
be
saved
.
Act:
4
,
12.
Iustification
by
workes
,
taketh
away
the
certainty
of
Salvation
,
which
the
Scripture
proposeth
vnto
vs
.
1
,
Because
wee
know
not
what
,
and
howe
many
workes
are
necessarily
required
as
sufficient
to
Iustification
;
that
wee
might
know
that
we
are
truly
and
sufficiently
iustified
.
2
,
Euill
doers
,
which
are
drawne
to
death
and
haue
done
none
,
or
without
doubt
,
very
few
good
workes
(
such
as
the
thiefe
was
,
Luke
,
22
)
should
by
this
meanes
despaire
:
whereas
notwithstanding
God
desireth
not
the
death
of
him
that
dieth
.
Ezech:
18
,
32.
The
holy
Scripture
doth
take
away
the
power
of
iustifying
from
workes
,
as
well
by
sayings
of
Scripture
,
as
by
examples
:
(
1
)
In
his
sayings
it
takes
away
iustification
from
works
.
1
,
To
him
that
worketh
not
,
but
believeth
in
him
,
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
.
Rom.
4
,
5.
2
,
By
the
works
of
the
law
no
flesh
shall
bee
iustified
in
his
sight
.
Rom.
3
,
20.
3.
We
conclude
that
a
man
is
iustified
by
faith
,
without
the
works
of
the
Law
.
Rom.
3
,
28.
4
If
it
be
of
grace
,
it
is
no
more
of
works
:
or
else
grace
were
no
more
grace
.
Rom.
11
,
6.
5
,
We
know
that
a
man
is
not
iustified
by
the
works
of
the
law
.
Gal.
2
,
16.
6.
As
many
,
as
are
of
the
works
of
the
law
,
are
vnder
the
curse
.
Gal:
3
,
10.
7
,
Not
of
workes
,
least
any
man
should
boast
himselfe
.
Ephes.
2
,
9.
8.
According
to
the
power
of
God
,
who
hath
saued
vs
,
and
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
2
,
Tim.
1
,
9
:
9.
Not
by
the
workes
of
righteousnesse
,
which
we
had
done
▪
but
according
to
his
mercy
he
saued
vs
:
Tit.
3
,
5.
(
2
)
The
same
is
declared
vnto
vs
by
the
examples
of
others
:
such
as
is
.
(
1
)
The
example
of
Abraham
,
who
was
not
iustified
by
works
.
1
,
If
Abraham
were
iustified
by
works
,
he
hath
whereof
to
reioice
,
but
not
with
God
:
Rom
▪
4
,
2
:
2
,
Abraham
beleeued
God
,
and
it
was
imputed
to
him
for
righteousnes
.
Nowe
to
him
that
worketh
,
the
wages
is
not
counted
by
favour
,
but
by
debt
:
Rom:
4
,
3
,
4
Gal:
3
,
6
:
Now
it
is
not
written
for
him
onely
,
but
for
vs
,
&c.
Rom:
4.
23
:
(
2
)
The
example
of
Dauid
:
1.
As
Dauid
declareth
the
blessednes
of
the
man
,
vnto
whom
God
imputeth
righteousnes
without
works
,
Psa.
32
,
1
,
Rom:
4
,
6.
2
,
Enter
not
into
iudgement
with
thy
servant
.
Psal.
143.
2.
Now
he
is
the
servant
of
God
,
that
doth
the
will
of
the
Lord
,
and
walketh
in
his
waies
.
Psal.
119.
(
3
)
The
example
of
the
Patriarck
Iacob
.
Not
by
workes
,
but
by
him
that
calleth
.
Rom.
9
,
11.
(
4
)
The
example
of
Paul
.
1
,
I
knowe
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
.
1
,
Cor
,
4
,
4.
2
,
If
any
other
man
thinketh
that
he
hath
,
whereof
hee
might
trust
in
the
flesh
,
&c.
touching
the
righteousnes
,
which
is
in
the
law
I
was
vnrebukeable
,
but
the
things
which
were
vantage
vnto
mee
,
the
same
I
counted
losse
for
Christs
sake
,
&c.
for
whom
I
haue
counted
all
thinges
losse
,
and
doe
iudge
them
doung
,
that
I
might
winne
Christ
,
and
might
be
found
in
him
,
not
having
mine
owne
righteousnes
,
which
is
of
the
lawe
,
but
that
which
is
through
the
faith
of
Christ
.
Philip
:
3
,
4.
6
,
&c.
3
,
Wee
(
to
wit
Peter
and
Paul
)
which
are
Iewes
by
nature
,
knowe
that
a
man
is
not
iustified
by
the
works
of
the
Law
,
&c.
and
we
haue
believed
in
Iesus
Christ
,
that
we
might
bee
iustified
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
law
.
Galat.
2
,
15
,
16.
(
5
)
The
example
of
the
man
sicke
of
the
palsie
,
to
whom
without
any
his
good
works
before
done
,
Christ
saith
:
Thy
sinnes
are
forgiven
thee
:
Math:
9
,
2.
(
6
)
The
example
of
the
Thiefe
vpon
the
Crosse
Luk
,
23.
43.
(
7
)
The
example
of
the
Publican
.
Luke
,
18.
(
8
)
The
example
of
the
sinnefull
woman
.
Luke
,
7.
(
9
)
The
example
of
the
Iewes
converted
by
the
Sermon
of
Peter
:
Acts
,
2
,
37
,
41
,
&c.
Moreover
,
works
doe
therefore
not
iustifie
,
because
they
are
vnperfect
in
the
regenerate
also
.
Contrariwise
our
Aduersaries
do
argue
thus
.
1
,
Euill
works
doe
condemne
,
therefore
good
works
doe
iustifie
.
Answere
.
The
opposition
is
vnperfect
:
therefore
no
good
consequence
can
bee
grounded
thereon
:
for
euill
workes
are
perfectly
euill
;
but
good
workes
are
not
perfectly
good
:
therefore
they
cannot
iustifie
:
for
wee
doe
not
the
good
thing
,
that
we
would
;
but
the
euill
,
which
wee
would
not
,
that
doe
wee
,
Rom:
7
,
19.
2
:
Eternall
life
,
(
which
abideth
in
them
that
be
iustified
)
is
called
a
reward
.
Matth.
5.
12.
and
20.
1.
2.
&c.
Luk
,
6
,
35
;
therefore
by
good
works
we
deserue
eternall
life
.
Answere
,
i.
The
worde
Reward
is
taken
two
manner
of
waies
.
1
,
In
the
Antecedent
The
word
Reward
is
diuerse
in
the
Law
&
in
Diviniti●●
of
this
argument
for
a
reward
that
is
due
,
and
answereth
in
a
iust
and
exact
proportion
to
the
worke
wrought
.
Secondly
it
is
taken
otherwise
in
the
Scripture
,
namely
for
a
free
It
is
as
if
a
father
shold
promise
a
reward
to
his
son
for
his
paines
,
where
as
notwithstanding
all
the
fathers
goods
do
bv
right
of
inheritance
come
to
the
son
,
and
the
son
doth
owe
obedience
to
his
father
although
his
father
promise
him
no
reward
.
gift
:
and
heereof
it
is
,
that
euerlasting
life
is
called
a
gift
.
(
Ephes.
2
,
8
)
an
inheritance
(
Gal.
4
,
7
)
and
that
,
whereunto
no
proportion
of
desert
doth
answere
,
but
the
elect
themselues
doe
esteeme
the
reward
greater
than
their
labour
,
or
deseruing
(
Matth.
25
,
37
)
there
are
therefore
in
this
Syllogisme
foure
termes
.
2
,
The
word
reward
is
vnderstood
many
times
not
of
life
eternall
it selfe
,
but
of
the
increase
of
glory
in
life
eternall
:
as
Math
5
,
and
Luke
,
6
,
for
the
glory
of
the
blessed
Saints
in
the
life
to
come
,
shall
be
different
.
Once
againe
therefore
heere
be
foure
termes
:
for
the
middle
terme
(
Medius
terminus
)
is
one
while
taken
for
life
euerlasting
it selfe
,
and
an
other
while
for
a
special
and
singular
recompence
in
life
eternall
.
3.
Christ
shall
frame
the
judiciall
sentence
at
the
last
judgement
from
their
good
works
,
Mat.
25
,
34.
35
,
&c.
He
will
reward
every
man
according
to
his
works
.
Rom
2.
6.
Ans
,
1.
Christ
dooth
reason
from
sanctification
to
iustification
going
before
,
as
from
that
which
is
better
knowen
vnto
vs
(
for
in
that
last
iudgment
,
he
will
make
manifest
the
faith
of
his
Electe
even
before
men
also
)
&
he
concludes
as
it
were
from
the
effect
to
his
cause
,
from
the
fruit
to
the
tree
,
&
from
the
later
to
the
former
.
In
this
argument
therfore
they
turne
the
later
into
the
former
&
the
effect
into
the
cause
:
2
,
These
verie
same
workes
,
if
Faith
bee
not
there
before
,
are
of
none
account
,
neither
doe
they
deserue
any
spirituall
blessings
:
as
was
before
sayde
,
when
we
treated
of
the
workes
of
infidells
.
4
,
If
thou
wilt
enter
into
life
,
keep
the
Commandements
,
Mat
,
19
,
17.
Ans
,
1
,
It
is
a
fallacie
from
that
,
which
is
spoken
but
in
some
respect
onely
,
to
the
same
taken
absolutely
and
in
all
respects
:
for
that
which
Christ
spoke
in
a
particular
respect
,
that
is
,
to
beate
backe
the
perswasion
of
perfection
in
the
young
man
,
that
our
Aduersaries
take
as
simply
&
absolutely
spoken
.
2
,
And
Christ
would
that
the
young
man
should
have
tryall
of
the
weakenesse
of
his
strength
in
fulfilling
the
law
.
5
Not
everie
one
that
saith
vnto
me
,
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
Heauen
,
but
hee
that
dooth
my
fathers
will
,
which
is
in
Heaven
,
Matthew
,
7.
21.
Therefore
wee
are
justified
by
workes
,
which
we
are
to
doo
.
Answ
,
1
,
This
is
my
Fathers
will
,
that
every
one
,
that
seeth
the
Son
and
belieueth
in
him
,
should
haue
eternall
life
,
sayth
Christ
.
The
Heavenly
Father
therefore
willeth
that
we
believe
in
his
Sonne
,
and
by
faith
obtaine
eternall
life
.
For
this
is
the
worke
of
GOD
which
is
required
at
our
hands
,
that
wee
believe
in
him
,
whom
the
Father
hath
sent
(
Ioh
,
6
,
29
)
2.
Wee
denie
,
that
those
which
bragg
of
their
faith
in
Christ
,
and
yet
doo
no
good
workes
,
are
the
heires
of
eternall
life
,
because
they
haue
not
true
faith
,
which
worketh
by
love
,
Galat
,
5
,
6.
But
it
dooth
not
hereof
follow
that
we
deserue
eternall
life
by
our
good
workes
.
For
we
are
saved
by
grace
,
not
of
workes
,
least
anie
man
should
boast
.
Eph
,
2
,
8.
9.
And
good
works
are
not
pleasant
to
God
,
but
onely
in
them
,
which
bee
iustified
▪
6
Worke
out
your
saluation
with
feare
&
trembling
.
Philip.
2
,
12.
Ans
,
Hee
speakes
of
sanctification
or
renovation
in
men
alreadie
regenerate
.
And
warneth
them
,
that
they
doo
not
through
securitie
let
goe
the
meanes
of
their
saluation
;
but
inure
themselues
dayly
to
the
exercise
of
piety
,
and
the
works
of
sanctification
.
Now
to
apply
this
to
iustification
,
is
to
confound
iustification
with
sanctification
.
The
argument
therefore
hangeth
not
together
.
7
With
such
sacrifices
God
(
Promeretur
)
is
promerited
.
Heb
,
13
,
16.
Ans
,
1
,
The
Author
of
that
Epistle
speaketh
of
men
,
which
are
iustified
,
they
doe
then
wrongfully
wrest
it
to
men
which
are
to
be
iustified
.
2
,
That
translation
is
corrupt
.
For
the
text
according
to
the
Greeke
is
,
with
such
sacrifices
God
is
well
pleased
;
which
is
not
all
one
,
as
to
be
iustified
.
For
good
works
doo
please
God
,
as
beeing
a
begunne
and
vnperfect
obedience
in
them
,
which
are
iustified
;
although
those
workes
doo
not
iustifie
.
8
God
is
not
vnrighteous
,
that
hee
should
forget
your
worke
,
and
labour
of
loue
&c
,
Heb
6.
10.
An
,
1
,
There
is
more
in
the
consequent
than
in
the
Antecedent
;
for
it
followeth
not
,
God
will
recompense
the
good
workes
of
them
which
are
justified
,
in
the
life
to
come
.
Therefore
those
good
workes
deserue
iustification
.
2
,
It
is
a
fallacie
making
many
questions
,
where
there
is
but
one
.
For
it
is
one
question
,
whether
good
workes
doe
iustifie
,
and
an
other
whether
God
will
reward
the
good
workes
of
the
iustified
.
9.
Redeeme
thy
sinnes
by
almsdeedes
,
and
thine
iniquities
by
mercy
to
ward
the
poore
,
Dan
,
4.
24.
Ans
,
1
,
Hee
speaketh
of
the
escaping
of
temporall
punishments
,
and
not
of
the
manner
of
iustification
His
words
haue
this
sense
;
Repent
and
bee
mercifull
to
the
poore
,
that
God
may
turne
from
thee
the
temporall
punishments
of
thy
sinnes
,
which
now
hang
over
thy
head
.
2
,
His
speech
is
a
Sermon
of
Repentance
,
which
doth
include
faith
in
it
,
by
the
figure
Synechdoche
.
3
,
The
place
is
corruptly
translated
:
The
proper
signification
of
the
word
,
&
true
meaning
of
the
place
is
rightly
rendred
thus
:
Breake
of
thy
sinnes
by
righteousnesse
,
&c.
that
is
,
cease
thy
woonted
sinnes
,
and
begin
a
new
life
,
&c.
10
Almes
do
deliuer
from
all
sinne
,
and
from
death
,
and
will
not
suffer
the
soule
to
come
into
darknesse
,
Tobit
,
4
,
11.
Answ
,
1
,
The
booke
of
Tobit
is
Apocriphall
,
and
therefore
can
prooue
no
point
in
controversie
.
2
:
He
speaketh
not
of
iustification
,
but
of
temporall
death
,
and
of
the
temporall
punishments
of
sinne
(
which
are
meant
in
this
place
by
the
word
Sinne
,
after
the
phrase
of
the
Hebrues
)
And
he
teacheth
here
the
same
,
that
is
in
Psal.
41
,
1.
Blessed
is
hee
that
iudgeth
w●●ely
of
the
poore
,
the
Lord
,
&c.
3.
By
a
Synechdoche
faith
is
included
also
in
the
wordes
going
before
:
set
the
Lord
God
alwaies
before
thine
eyes
,
&c.
(
Verse
,
6
)
4.
The
worke
cannot
please
God
:
vnlesse
it
bee
done
of
one
that
is
iustified
.
11
,
The
hearers
of
the
Lawe
are
not
righteous
before
God
;
but
the
doers
of
the
Lawe
shall
be
iustified
,
Rom
,
2
,
13.
An
,
It
is
a
fallacie
from
that
which
is
spoken
but
in
some
respect
only
,
to
the
same
taken
absolutely
and
in
all
respects
.
For
Paul
speakes
vpon
supposition
:
If
iustification
be
by
the
law
,
then
not
the
hearers
,
but
the
do●ers
of
the
Lawe
shall
be
iustified
:
and
so
hee
expresseth
represseth
the
insolencie
of
the
Iewes
,
who
would
be
iustified
,
whereas
notwithstanding
they
kept
not
the
law
,
as
if
he
should
say
,
If
iustification
be
by
the
law
,
then
not
the
hearers
,
but
the
dooers
of
the
lawe
shall
bee
iustified
:
But
there
can
no
man
bee
found
either
amongst
the
Iewes
or
the
heathen
,
which
is
a
perfect
doer
or
keeper
of
the
lawe
;
(
as
Paul
,
prooves
it
in
the
first
,
second
,
&
third
Chapters
to
the
Romans
)
therefore
if
iustification
be
by
the
lawe
,
no
man
liuing
shall
be
iustified
,
looke
the
place●
Euen
as
Paul
also
doth
ouerturne
this
supposition
(
Gala
,
3.
)
Therefore
this
sophisme
of
our
Aduersaries
falleth
to
the
ground
.
12
W
as
not
Abraham
our
Father
iustified
through
workes
?
Iames
2
,
21.
Ans.
If
the
words
bee
vnderstoode
as
they
sound
according
to
the
letter
,
they
are
repugnant
to
other
Scriptures
,
1.
in
the
meaning
,
because
they
speake
cleane
contrarie
concerning
the
iustification
of
Abraham
(
Romans
4
,
3.
Genesis
15.
6.
)
Secondly
in
the
historie
.
Because
Iames
saith
,
tha●
Abraham
was
iustified
after
the
offering
vp
of
his
sonne
,
whereas
it
appeareth
by
the
former
places
,
that
hee
was
iustified
about
some
twentie
fiue
yeares
before
.
The
meaning
then
of
Saint
Iames
is
,
that
they
which
are
iustified
are
not
without
good
workes
:
but
that
they
doo
so
manifest
their
faith
by
their
workes
that
by
the
effects
they
may
bee
knowne
of
others
to
be
iustified
;
which
is
nothing
els
,
but
to
bee
declared
iust
or
righteous
.
13
Loue
couereth
the
multitude
of
sinnes
,
1.
Peter
4
,
8.
Answ.
In
the
proper
place
whence
this
sentence
is
cited
(
Prou
,
10
,
12.
)
it
appeares
,
that
it
is
meant
of
that
hiding
of
sinns
,
which
is
before
men
,
not
before
God
.
Therefore
it
is
impertinently
alleadged
for
iustification
.
14
,
Many
sinnes
are
forgiuen
her
,
for
shee
loved
much
.
Luke
7.
47.
Therefore
loue
meriteth
forgiuenesse
of
sinns
.
Answ.
1.
In
the
Parable
going
before
,
Christ
sheweth
that
wee
may
gather
by
the
love
that
followeth
in
the
partie
,
who
hath
had
manie
sinnes
forgiuen
,
and
who
fewe
,
in
their
iustification
going
before
:
seeing
hee
will
loue
more
for
the
time
to
come
,
to
whom
manie
,
than
he
,
to
whom
few
sinnes
have
beene
forgiven
.
This
is
therefore
a
changing
of
the
consequent
into
the
Antecedent
and
of
the
effect
and
that
which
followes
after
into
the
cause
,
and
that
which
goes
before
.
15
The
chiefest
vertue
dooth
chiefely
iustifie
.
But
Charitie
is
preferred
before
faith
,
1
,
Cor
,
13.
13.
Therefore
Charitie
doth
iustifie
.
An.
1
,
Paul
compareth
loue
or
charity
with
faith
,
not
in
respect
of
iustification
,
but
of
duration
and
continuance
.
Therefore
this
is
a
fallacie
from
that
,
which
is
spoken
in
some
respect
,
to
the
same
taken
absolutely
and
in
all
respectes
,
2
,
Faith
dooth
not
iustifie
,
as
it
is
a
vertue
or
habit
for
it
own
worth
but
as
it
is
considered
respectively
,
in
respect
of
Christ
,
whose
merits
it
applyeth
vnto
vs
,
and
so
doth
iustifie
vs
for
his
sake
.
There
are
therefore
in
this
argument
more
than
three
tearmes
;
and
it
hangeth
together
like
a
rope
of
sande
.
16
,
If
iustification
be
taken
away
from
good
works
no
man
will
thence
forward
bee
mooued
to
doo
good
workes
.
Ans:
1.
It
is
a
fallacie
supposing
that
for
the
cause
,
which
is
not
the
cause
:
for
the
true
doctrine
of
iustification
is
not
the
cause
,
why
some
men
doe
not
good
workes
.
2
,
Neither
may
we
doe
evill
,
that
good
may
come
of
it
,
that
is
,
we
may
not
falsely
ascribe
iustification
to
works
,
that
men
may
thereby
be
stirred
vp
to
good
works
.
3
,
There
are
notwithstanding
many
most
waighty
causes
besides
,
why
we
should
doe
good
works
,
although
iustification
be
not
ascribed
vnto
them
.
Question
:
4.
Our
Aduersaries
denie
,
that
wee
are
justified
by
faith
alone
,
but
to
faith
they
joine
hope
and
charity
.
We
on
the
contrary
side
ascribe
justification
to
faith
in
Christ
alone
;
for
these
reasons
.
Because
in
the
former
question
all
works
are
excluded
from
the
acte
of
iustification
,
and
therefore
faith
onely
is
left
.
Romanes
,
3
,
4.
and
11
,
Chapter
,
and
a
man
is
not
iustified
but
by
faith
:
Galathians
,
2
:
and
3
,
Chapter
.
2
,
Timoth:
1
,
Tit:
3
,
Psalm
32
:
as
the
remooving
of
all
other
thinges
hath
sufficientlie
beene
proued
by
these
places
in
the
former
question
.
Because
the
holy
Scripture
,
wheresoeuer
it
speaketh
of
Iustification
,
doth
so
describe
it
,
that
it
mentioneth
none
,
either
work
or
affection
,
but
onely
faith
in
Christ
.
Let
vs
then
briefly
runne
over
the
places
of
the
new
Testament
.
(
1
)
The
Gospell
of
Iohn
.
1.
As
many
as
receaued
him
,
to
them
h●e
gaue
power
to
bee
the
sonnes
of
God
,
even
Let
our
Aduersaries
shewe
aniething
,
but
faith
alone
in
all
these
sayings
of
Scripture
.
to
them
that
beleeue
in
his
name
.
Iohn
,
1
,
12.
2.
As
Moses
lift
vp
the
serpent
in
the
wildernes
,
&c.
That
whosoeuer
beleeueth
in
him
,
should
not
perish
,
but
haue
eternall
life
.
Iohn
,
3
,
14
,
15.
3
,
So
God
loued
the
world
,
that
hee
hath
giuen
his
onely
begotten
sonne
,
that
whosoeuer
beleeveth
in
him
,
should
not
perish
,
but
haue
euerlasting
life
.
Ioh.
3
,
16.
4.
Hee
that
beleeueth
in
him
shall
not
bee
condemned
.
Ioh:
3.
18.
5.
Hee
that
beleeveth
in
the
sonne
hath
euerlasting
life
.
Ioh:
3
,
36.
6.
The
Iewes
demaund
,
what
shall
we
do
,
that
wee
might
worke
the
works
of
GOD
?
Christ
answereth
:
This
is
the
worke
of
God
,
that
yee
beleeue
in
him
,
whom
he
hath
sent
.
Ioh.
6
,
28.
29.
7.
This
is
the
will
of
him
which
hath
sent
mee
,
that
euery
one
which
seeth
the
sonne
and
beleeveth
in
him
,
should
haue
euerlasting
life
.
Ioh
6.
40.
8.
Verily
,
verily
I
say
vnto
you
,
he
that
beleeveth
in
me
,
hath
life
euerlasting
.
Ioh.
6.
47.
9.
These
things
are
written
,
that
yee
might
beleeue
,
that
Iesus
is
the
Christ
,
the
sonne
of
God
,
and
that
in
beleeving
yee
might
haue
life
through
his
name
.
Ioh.
20.
31.
(
2
)
The
Acts
of
the
Apostles
.
1.
To
him
gaue
all
the
Prophets
witnesse
,
that
through
his
name
all
that
beleeue
in
him
,
should
receaue
remission
of
sinnes
.
Act.
10
43.
2.
By
him
euery
one
that
beleeueth
,
is
iustified
,
Act.
13.
39.
3.
By
faith
the
heart
is
purified
.
Act:
15
,
9.
4.
The
Iaylor
asketh
;
Sirs
,
what
must
I
doe
to
bee
saved
?
and
they
saide
,
beleeue
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
,
&
thine
houshold
.
Act.
16
,
31
,
32.
(
3
)
The
Epistle
to
the
Romanes
.
1
,
The
righteousnes
of
God
by
the
faith
of
Iesus
Christ
,
vnto
all
and
vpon
all
that
belieue
.
Rom.
3
,
22.
2
,
Wee
conclude
that
a
man
is
iustified
by
faith
without
the
works
of
the
lawe
.
Rom.
3
,
28.
3
,
Abraham
beleeved
GOD
,
and
it
was
counted
to
him
for
righteousnes
:
Rom.
4
,
3.
4
,
To
him
that
worketh
not
,
but
believeth
in
him
,
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
.
Rom:
4
,
5.
5
,
Therefore
it
is
by
faith
,
that
it
might
come
by
grace
,
and
the
promise
might
bee
sure
to
all
the
seede
.
Rom:
4
,
16.
6
,
This
is
written
for
vs
also
,
to
whom
it
shall
bee
imputed
for
righteousnes
,
which
beleeue
in
him
,
that
raised
vp
Iesus
our
Lord
from
the
dead
:
Rom:
4
,
24.
7
,
Being
iustified
by
faith
,
wee
haue
peace
toward
God
.
Rom:
5
,
1.
8
,
If
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
shalt
belieue
in
thine
heart
,
that
God
raised
him
vp
from
the
dead
,
thou
shalt
be
saued
.
Rom:
10
,
11
:
9
:
With
the
heart
man
belieueth
vnto
righteousnes
.
Rom:
10
,
10
:
(
4
)
The
first
Epistle
to
the
Corinthians
It
pleased
God
by
the
foolishnes
of
preaching
,
to
saue
them
that
beleeue
.
1
,
Corinth.
1
,
21.
(
5
)
The
Epistle
to
the
Galatians
.
1
We
know
that
a
man
is
not
iustified
by
the
works
of
the
law
,
but
(
note
that
he
saith
but
or
except
)
by
the
faith
of
Iesus
Christ
:
and
wee
have
beleeued
in
Iesus
Christ
that
wee
might
be
iustified
by
the
faith
of
Christ
,
and
not
by
the
works
of
the
law
.
Galathians
.
2.
16.
2
,
They
which
are
of
faith
,
the
same
are
the
children
of
Abraham
.
Galathians
.
3.
7.
3.
God
doth
iustifie
the
Gentiles
through
faith
.
Gal:
3.
8.
4.
They
which
bee
of
faith
,
are
blessed
with
faithfull
Abraham
.
Gal.
3
,
9.
5.
The
iust
shall
liue
by
faith
:
Galathians
,
3
11.
6.
The
Scripture
hath
concluded
all
vnder
sinne
,
that
the
promise
by
the
faith
of
Iesus
Christ
should
be
given
to
them
that
beleeue
.
Gal:
3
,
22.
7.
The
law
was
our
school
maister
to
bring
vs
vnto
Christ
,
that
we
might
be
made
righteous
by
faith
.
Gal:
3.
24.
8.
Yee
are
all
the
sonnes
of
God
by
faith
in
Christ
Iesus
:
Gal.
3
,
26.
(
6
)
The
Epistle
to
the
Ephesians
.
By
grace
are
yee
saved
through
faith
,
not
of
works
,
least
any
man
should
boast
.
Ephes.
2
:
8
,
9.
(
7
)
The
Epistle
to
the
Philippians
.
That
I
might
be
found
in
him
,
not
having
mine
own
righteousnes
,
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
Philip
:
3
,
9.
(
8
)
The
Epistle
to
the
Hebrewes
.
1.
By
faith
Abell
obtained
witnesse
,
that
he
was
righteous
,
God
testifying
of
his
gifts
:
by
the
which
faith
also
hee
being
dead
,
yet
speaketh
.
Heb:
11.
4.
2.
By
faith
was
Enoch
taken
away
,
that
he
should
not
see
death
.
Heb:
11
:
5
:
3
,
He
that
commeth
to
God
,
must
beleeue
that
God
is
,
&c.
Heb:
11
,
6
,
Finally
,
that
whole
Chapter
is
spent
in
the
commendation
of
faith
alone
.
Nowe
whereas
in
these
sayings
of
Scripture
,
there
is
handled
the
way
and
meanes
to
attaine
salvation
,
iustification
,
everlasting
life
,
forgiuenes
of
sinnes
,
a
testimonie
of
righteousnes
,
&c.
Why
if
any
other
thing
be
required
but
faith
alone
,
why
,
I
say
,
is
it
not
,
once
so
much
as
in
one
word
,
at
the
least
insinuated
by
so
great
and
worthie
Authors
in
so
many
and
so
serious
sayings
of
theirs
?
therefore
faith
alone
doth
iustifie
.
Contrariwise
,
Infidelity
alone
is
the
cause
,
that
sinners
doe
not
obtaine
forgiuenes
of
sinnes
,
and
so
are
condemned
:
whereas
no
sinne
is
vnpardonable
,
where
faith
is
:
1
,
He
that
beleeveth
not
,
is
condemned
alreadie
,
because
hee
beleeveth
not
in
the
name
of
the
only
begotten
sonne
of
God
:
Ioh:
3
,
18
:
2
He
that
obeyeth
not
the
sonne
(
or
that
[
](A08562-e26710-b)*
*
The
word
in
the
latine
translation
is
incredulus
,
that
beleeueth
not
,
the
originall
,
H●
Ap●●thō
signifieth
h●
that
beleeueth
not
,
or
he
that
obeieth
not
,
how
soeuer
it
bee
taken
heere
it
is
certaine
it
is
opposed
to
faith
and
beleeuing
as
appeareth
by
the
wordes
next
going
before
.
beleeveth
not
on
the
sonne
)
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
Ioh:
3
,
36
:
3
,
Except
yee
beleeve
that
I
am
hee
,
yee
shall
die
in
your
sinnes
:
Ioh:
8
,
2.
4.
The
holy
ghost
shall
reproue
the
world
of
sinne
(
as
if
this
were
the
sinne
by
an
excellencie
aboue
other
)
because
they
beleeue
not
in
me
.
Ioh:
16.
8
:
9.
5
,
If
any
man
heare
my
words
and
beleeue
them
not
,
&c.
hee
hath
one
that
iudgeth
him
:
Ioh:
12.
47
,
48.
6.
Hee
that
will
not
beleeue
,
shall
be
condemned
.
Mark
.
16.
16.
7
,
The
sinne
of
the
Iewes
,
for
which
they
were
reiected
,
was
their
vnbeliefe
.
Rom.
11.
20.
8.
Christ
is
to
them
that
beleeue
not
,
a
stone
to
stumble
at
,
and
a
rock
of
offence
.
1
Pet.
2
,
8.
9
,
He
that
beleeueth
not
God
,
hath
made
him
a
lyar
.
1
,
Ioh.
5
,
10
,
10
,
Hee
that
hath
not
the
sonne
(
now
the
sonne
is
had
by
faith
)
hath
not
life
.
1
,
Ioh.
5
,
12.
11.
Without
faith
it
is
vnpossible
to
please
God
,
Heb
,
11
:
6
:
Contrariwise
our
Aduersaries
doe
argue
.
1
,
As
a
gift
is
receaued
,
not
with
one
finger
,
but
with
the
whole
hand
,
so
we
doe
not
receaue
iustification
by
faith
alone
,
but
by
hope
&
charitie
together
with
fairh
.
Ans.
Similitudes
haue
no
force
to
proue
a
thing
.
And
yet
a
gift
may
be
receiued
with
one
finger
too
,
as
for
example
,
a
gold
chaine
may
.
This
is
therefore
a
most
fonde
argument
,
although
it
were
sometime
alleadged
in
a
famous
place
and
companie
by
a
Iesuite
,
a
man
of
no
small
authoritie
and
account
.
2
,
We
are
saued
by
hope
,
Rom
,
8
,
24.
Therfore
we
are
not
saued
by
faith
alone
.
Ans
,
1
,
Paul
speakes
not
of
iustification
,
but
of
the
future
possession
of
euerlasting
life
,
which
in
this
life
wee
possesse
in
hope
only
,
and
this
is
all
he
saith
,
that
we
are
truly
blessed
through
faith
,
but
we
doe
waite
for
the
reuelation
of
that
our
blessednesse
in
hope
,
And
therefore
,
because
,
to
bee
saved
is
in
this
place
taken
of
S.
Paul
in
one
sense
,
and
of
our
Aduersaries
in
an
other
sense
,
in
the
conclusion
,
there
arise
in
the
argument
foure
termes
.
3
Goe
and
teach
all
nations
&c.
not
only
to
belieue
but
to
obserue
all
things
,
whatsoeuer
I
haue
commanded
you
.
Math.
28.
20.
Therefore
faith
alone
sufficeth
not
.
Ans
,
Vnto
Renouation
(
whereof
Christ
speaketh
in
the
obseruing
of
those
things
h●
Our
Aduersaries
make
no
difference
betweene
Sanctification
&
iustification
.
commanded
)
it
sufficeth
not
onely
to
believe
,
but
to
worke
is
required
also
.
But
as
concerning
iustification
,
in
the
very
same
instruction
of
the
Apostles
,
Christ
sayth
;
he
that
shall
believe
and
be
baptized
,
shall
be
saued
,
without
making
mention
of
charitie
,
or
any
other
workes
,
Marke
,
16
,
16.
4
It
was
not
enough
for
the
blinde
man
,
that
his
eies
were
annoynted
,
but
it
was
needfull
Eckius
.
that
he
should
goe
to
the
poole
Siloam
(
Ioh.
9
,
6.
7.
)
that
is
,
faith
sufficeth
not
,
but
workes
are
required
also
to
iustification
.
Ans
,
Wee
may
not
determine
of
controuersed
points
by
such
Allegories
,
as
haue
no
ground
in
scriptures
.
5
If
I
had
all
faith
,
so
that
I
could
remoue
mountaines
,
and
had
not
loue
,
I
were
nothing
&c.
1.
Cor:
13
,
2.
Ans
,
1
,
Paul
speaketh
of
the
necessitie
of
loue
or
charitie
,
not
as
pertaining
to
iustification
,
but
to
vnitie
and
the
profite
of
the
Church
.
It
is
therefore
a
fallacie
,
from
that
which
is
spoken
in
some
respect
to
the
same
taken
absolutely
,
and
this
saying
of
the
Apostle
is
wrongfully
wrested
to
iustification
.
2
,
Neither
doth
he
speake
of
iustifying
faith
,
but
of
the
faith
of
miracles
.
Heere
be
therefore
fiue
termes
in
this
argument
.
6
To
you
it
is
giuen
for
Christ
,
that
not
onely
yee
should
belieue
in
him
,
but
also
suffer
for
his
sake
.
Philippians
1
,
29.
Heere
Paul
ioyneth
faith
and
workes
together
.
Answ
,
1
,
Heere
is
not
anie
thing
meant
of
iustification
;
onely
the
Apostle
sheweth
,
that
they
that
belieue
should
beare
all
things
patiently
for
Christs
sake
:
and
that
it
is
the
gift
of
God
,
and
not
of
the
strength
or
abilitie
of
man
,
that
they
doo
patiently
suffer
aduersitie
for
Christs
sake
,
2
,
He
speaketh
that
of
those
,
that
be
iustified
which
our
Aduersaries
expound
of
them
,
that
are
to
be
iustified
.
There
are
therefore
fowre
termes
.
7
Faith
is
effectuall
(
or
worketh
)
by
loue
,
Gal
,
5
,
6.
therefore
faith
alone
doth
not
iustfie
,
but
loue
or
charitie
together
with
faith
.
An
,
1.
There
is
more
in
the
conclusion
,
Roffensis
,
faith
ful
of
good
workes
doth
justifie
before
▪
it
bringes
forth
the
good
workes
.
than
in
the
premisses
.
For
there
dooth
no
more
follow
,
but
that
faith
which
is
voide
of
charity
,
is
a
dead
faith
:
but
that
charity
,
which
follloweth
faith
,
doth
iustifie
,
here
is
not
one
sillable
.
2
,
The
question
is
not
,
what
vertues
are
linked
or
ioyned
with
others
;
but
what
is
the
peculiar
propertie
of
euerie
one
of
it selfe
.
Heere
is
therefore
a
fallacie
in
workes
making
manie
questions
for
one
.
8
Seest
thou
not
,
that
the
faith
wrought
with
his
workes
?
and
through
the
works
was
the
faith
made
perfect
.
Iames
,
2
,
22.
and
yee
see
then
,
that
of
workes
a
man
is
iustified
,
and
not
of
faith
onely
,
Verse
,
24.
and
faith
without
workes
is
dead
,
Ver
,
26
,
Shew
me
thy
faith
by
thy
workes
.
&
I
will
shew
thee
my
faith
by
my
workes
,
Verse
18.
Ans
,
1.
Hee
speaketh
of
a
dead
faith
,
which
we
reiect
in
the
article
of
iustification
also
,
2
,
The
meaning
is
,
that
our
iustification
is
to
bee
delared
before
men
by
our
workes
,
according
to
that
,
which
our
Sauiour
sayth
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
&c.
(
Mat
,
5
,
16
)
3
,
works
are
not
good
,
vnlesse
they
be
done
by
them
,
which
are
iustified
.
9
This
word
(
Onely
)
by
faith
,
or
by
faith
(
alone
)
is
found
no
where
in
the
Scripture
.
Therfore
we
are
not
iustified
by
it
alone
.
Answ
,
Exclusiue
particles
,
equiualent
to
the
word
(
alone
)
are
found
in
the
holy
Scripture
.
1.
The
word
Grace
,
Ephes
,
2
,
8
,
Rom
,
,
11.
5
6.
Tit
,
3
,
7.
2
,
Timo
,
1.
9.
2
,
The
word
freely
,
with
other
of
the
same
signification
Roman.
3
,
24
,
charisma
a
gifte
freely
bestowed
Roma.
6.
23
:
doron
a
gifte
Ephe.
2
,
8.
kecharistai
Ho
Theos
God
gaue
it
freely
,
Galathians
3
,
18.
19.
3.
The
word
One
:
by
the
grace
of
one
Rom
,
5
,
15
,
with
one
offering
&c
,
Heb
,
10
,
14.
4
,
Without
the
Law
,
Rom
,
3
,
21
,
not
by
the
lawe
,
Galat
,
2
,
21
,
&
3
,
11.
5
,
The
exclusion
of
workes
:
without
works
Romans
,
4
,
6.
not
by
workes
,
Titus
,
3
,
5
,
not
according
to
our
workes
2
,
Timo
,
1
,
9.
not
of
your selues
.
Ephes
,
2
,
8.
Not
hauing
mine
owne
righteousnesse
Philip
,
3.
9.
going
about
to
stablis●
their
own
righteousnesse
,
haue
not
&c.
Rom
,
10
,
3.
6
,
The
word
Imputation
which
is
opposed
vnto
merites
,
Rom
,
4
,
3
,
4.
6
,
&c.
7
,
The
forgiuenesse
of
sinnes
,
and
the
not
recompensing
for
them
by
workes
.
Psalm.
32
,
1
,
Rom
,
4
,
7.
8
,
Not
,
but
by
the
faith
of
Iesus
Christ
,
Gala
,
3
,
16.
The
force
of
which
exclusiue
what
it
is
,
is
plaine
by
the
like
Phrase
and
manner
of
speech
.
Ioh.
6
,
44.
No
man
commeth
vnto
mee
,
except
the
Father
drawe
him
.
and
,
No
man
commeth
to
the
Father
but
by
Mee
.
Ambro
,
in
Epist.
ad
Roma
.
ca.
3
,
14.
August
.
in
Ps
,
●8
.
et
in
Ioh.
tract.
42.
et
de
●empore
Ser.
68.
Basil
homil.
de
Humil.
Chrys.
in
Epist.
ad
Gal.
cap
:
3
,
&c.
Therfore
exclusiue
words
(
which
exclude
all
things
in
vs
,
from
iustification
,
but
faith
)
are
fully
contained
in
Scripture
.
Neither
can
it
be
denied
,
but
the
Fathers
have
vsed
the
word
onely
by
faith
,
or
by
faith
alone
.
10.
If
iustification
be
ascribed
to
faith
alone
there
will
be
made
too
too
easie
a
way
to
eternal
life
.
Ans.
1.
To
belieue
is
not
so
easie
a
thing
.
For
faith
is
the
gift
of
GOD
,
and
it
is
not
in
the
power
of
man
to
belieue
when
he
will
.
2
,
We
require
good
workes
to
saluation
,
as
necessarie
conditions
,
but
not
as
causes
of
iustification
or
saluation
,
3
,
Nay
the
Papists
do
make
the
way
to
Heauen
much
more
easie
,
while
first
they
place
it
in
the
free-will
of
man
,
and
then
expounde
it
,
that
Heauen
is
to
bee
purchased
with
money
.
QVESTION
.
5.
Our
Aduersaries
moue
vs
a
fift
question
while
they
seeke
for
themselues
a
starting
hole
,
affirming
,
that
by
the
workes
of
the
lawe
in
the
places
before
cited
,
Paul
vnderstandeth
the
Ceremoniall
law
onelie
,
and
not
the
morall
.
And
secondlie
,
that
the
workes
of
the
Lawe
are
opposed
to
the
workes
of
the
Gospell
,
as
if
the
commandements
of
the
Gospel
were
diuerse
from
those
,
which
are
contained
in
the
ten
commandements
.
The
places
of
the
Scripture
following
,
do
most
manifestlie
contradict
this
opinion
.
The
righteousnesse
of
the
Lawe
is
denied
vnto
Abraham
.
Rom
,
4
,
where
doubtles
the
Ceremoniall
law
cannot
be
vnderstood
.
for
that
it
had
then
no
being
,
but
the
morall
law
is
meant
.
Paul
vseth
the
word
(
Works
)
absolutely
without
anie
restraint
,
as
Ephes
,
2
,
9.
Rom
,
4
,
6.
and
11
,
6
,
&c.
in
which
places
the
nature
of
the
thing
will
not
suffer
the
word
(
works
)
to
bee
restrained
to
the
Ceremoniall
lawe
onely
.
So
in
like
sorte
he
reiected
the
workes
of
Righteousnesse
,
Tit.
3
,
5.
Hee
convinceth
the
Iewes
to
be
sinnefull
by
the
morall
lawe
,
as
before
hee
conuicted
the
GENTILES
by
the
morall
lawe
written
by
nature
in
the
heart
of
man
.
Paul
decreede
the
morall
lawe
to
be
the
rule
of
good
workes
,
euen
in
the
regenerate
also
.
Therefore
he
doth
vnderstand
not
the
Ceremoniall
onely
.
Wee
establish
the
lawe
,
sayth
Paul
,
Romans
3
,
31.
But
the
Ceremoniall
lawe
is
not
established
:
for
it
is
abrogated
by
the
Gospell
.
By
the
lawe
commeth
the
knowledge
of
sin
,
which
seeing
it
is
a
general
speech
appertaining
as
well
to
vs
,
as
to
the
Iewes
,
it
cannot
be
vnderstood
of
the
Ceremoniall
,
but
of
the
morall
law
,
Rom
,
3
,
20.
8
I
knew
not
sinne
,
but
by
the
lawe
(
but
what
law
was
that
?
heare
some
particular
commandement
by
way
of
instance
,
out
of
that
lawe
)
I
had
not
knowne
lust
,
except
the
law
&c.
Rom.
7.
7
:
but
the
Ceremoniall
law
containeth
nothing
concerning
lust
.
It
is
evident
therefore
that
Paul
doth
speake
principally
of
the
morall
law
,
although
hee
doe
sometimes
adioyne
the
Ceremoniall
law
too
,
but
hee
bereaueth
both
morall
and
Ceremoniall
of
all
power
to
iustifie
.
Contrariwise
our
Aduersaries
do
reason
.
1
Paul
maketh
an
opposition
beetweene
the
law
of
workes
,
and
the
law
of
faith
,
Rom
,
3.
27.
therefore
we
are
to
accept
of
this
distinction
.
Answere
,
Paul
doth
in
that
place
vse
the
worde
law
in
a
generall
signification
,
for
a
doctrine
.
And
whilest
he
denieth
iustification
to
the
law
of
workes
,
hee
doth
certainly
denie
it
to
works
,
therefore
this
is
nothing
to
the
purpose
.
And
our
Aduersaries
doe
not
,
or
wil
not
vnderstand
the
phrase
and
manner
of
speach
of
the
Hebrewes
,
whereby
the
word
law
,
Thorah
,
is
taken
for
a
doctrine
.
2
Paul
speaketh
of
some
things
,
that
are
Ceremoniall
,
as
of
the
Sabbaoth
,
of
the
new
moones
,
of
Circumcision
,
in
the
Epistle
to
the
Galatians
,
therfore
he
vnderstandeth
not
the
morall
lawe
.
Ans.
1
Paul
passeth
sometimes
from
the
particular
to
the
generall
,
and
sometime
from
the
generall
to
the
particular
,
that
hee
may
make
it
manifest
,
that
no
workes
of
the
whole
law
doe
iustifie
a
man
.
2.
Wee
haue
alreadie
proued
that
he
speaketh
of
all
parts
of
the
law
,
and
not
only
of
the
Ceremoniall
.
3
In
the
Acts
of
the
Apostles
Chap
;
15
,
the
Ceremoniall
lawes
only
are
handled
,
Ans.
1
Be
it
neuer
so
true
,
that
the
Ceremoniall
law
is
there
only
handled
,
yet
we
may
not
argue
thus
.
Iustification
is
denied
to
the
Ceremoniall
law
,
therefore
it
is
not
denied
to
the
morall
.
Now
in
that
place
the
mention
was
of
the
Ceremoniall
lawe
;
because
there
was
expressely
moued
a
controuersie
concerning
the
keeping
of
ceremonies
.
2
,
And
yet
that
that
place
doth
not
only
treate
of
the
Ceremonial
law
,
is
prooued
by
these
words
:
which
wee
were
neither
able
to
beare
,
neither
our
fathers
(
amongst
whom
,
the
fathers
that
liued
before
Moses
without
the
Ceremoniall
lawe
may
be
understood
)
but
we
beleeue
through
the
grace
of
the
Lorde
Iesus
Christ
,
to
be
saued
,
euen
as
they
(
Act
,
5
,
10
,
11.
)
In
which
words
Saint
Peter
had
reference
to
the
fathers
,
which
were
not
able
to
beare
the
burden
of
the
morall
law
,
so
that
they
might
perfectly
satisfie
and
fulfill
the
same
.
And
Peter
doth
expressely
oppose
the
grace
of
Iesus
christ
and
faith
in
Christ
to
the
fulfilling
of
the
lawe
:
that
which
the
whole
course
and
order
of
the
place
doth
manifestly
declare
to
be
true
.
CHAP.
11.
Of
Faith
.
Question
,
1.
IT
is
no
marvaile
,
that
our
Aduersaries
doe
deny
iustification
by
faith
alone
,
seeing
they
doe
not
acknowledge
faith
,
and
those
which
bee
the
necessarie
conditions
thereof
.
Wherefore
now
let
vs
treat
of
the
conditions
of
faith
what
they
be
,
&
wherein
our
aduersaries
doe
dissent
from
vs
.
We
consider
faith
,
not
(
as
our
Aduersaries
doe
)
Condition
(
1
)
as
a
worke
,
vertue
,
habite
or
qualitie
:
but
we
vnderstand
it
relatiuely
,
according
to
the
meaning
of
the
Scriptures
,
as
it
hath
respect
and
relation
vnto
Christ
,
and
i●
grounded
vpon
him
:
[
](A08562-e27730-b)*
*
.
:
that
is
,
faith
is
not
that
righteousnes
in
it selfe
whereby
wee
are
iust
before
God
;
but
it
is
that
instrument
;
whereby
we
lay
hold
vpon
Christ
&
his
righteousnes
;
which
being
by
faith
made
and
accounted
with
God
as
ours
,
we
stand
iust
by
the
righteousnes
of
Christ
before
God
,
and
this
we
proue
.
1
Because
the
Scripture
speaketh
still
of
faith
relatiuely
,
as
it
respecteth
and
is
referred
vnto
Christ
:
as
:
He
that
beleeueth
in
Christ
;
in
him
;
on
him
;
the
faith
of
Christ
&c.
Ioh.
3
,
15
,
and
6
,
40
,
47
,
Act
,
10
,
43
,
and
15
,
11
,
Galat
,
2
,
16
,
Rom
,
3
,
22
,
26
,
and
4
,
24
,
and
infinite
moe
such
like
.
Contrariwise
our
aduersaries
doe
reason
,
1
Faith
is
the
gift
of
God
:
but
the
gifts
of
God
are
qualities
:
therefore
faith
is
a
qualitie
.
Ans.
1
We
denie
not
but
it
is
a
qualitie
:
but
it
doth
not
iustifie
as
a
qualitie
,
but
because
it
layeth
hold
on
Christ
.
2.
Faith
is
called
in
the
Scripture
a
gift
,
not
that
it
should
be
defined
as
a
quality
,
but
that
we
might
vnderstand
,
that
it
is
freely
giuen
vs
.
2
Faith
is
oftentimes
in
the
Scripture
vsed
absolutely
without
determination
or
reference
to
any
other
thing
:
as
,
Hee
that
shall
beleeue
,
and
bee
baptized
&c.
Mark
:
16
,
16
,
if
yee
beleeue
not
,
surely
yee
shall
not
be
established
:
Isai.
7.
9.
Ans.
The
obiect
of
faith
is
alwaies
understood
by
the
figure
Synecdoche
:
for
without
it
faith
doth
neither
beleeue
,
neither
is
it
faith
:
2
,
The
Apostles
taught
their
hearers
to
beleeue
not
absolutely
,
without
reference
to
Christ
,
but
to
beleeue
in
Christ
,
in
whom
they
were
bid
to
beleeue
,
and
to
be
baptized
in
his
name
.
Matt
,
28
,
19
,
3
Faith
is
a
worke
,
Iohn
6
:
29
:
therfore
it
iustifies
,
as
a
worke
.
Ans
;
1
The
question
is
not
,
whether
faith
may
be
called
a
worke
,
but
how
it
is
considered
in
the
verie
act
of
Iustification
.
This
(
how
it
is
to
be
considered
)
Christ
declareth
in
the
words
next
following
:
This
is
the
worke
of
God
,
that
yee
beleeue
in
him
(
See
there
is
the
relatiue
or
respectiue
acception
)
whome
he
hath
sent.
2
,
Besides
in
this
argument
,
there
is
more
in
the
conclusion
,
than
in
the
premisses
:
for
the
collection
they
make
,
is
such
like
,
as
this
,
faith
is
in
some
sorte
a
worke
,
therefore
it
iustifieth
as
a
worke
.
Our
aduersaries
doe
acknowledge
nothing
in
faith
but
a
bare
and
general
knowledge
and
assent
,
Condition
(
2
)
making
it
only
an
historicall
faith
:
but
wee
,
as
wee
presuppose
knowledge
and
assent
,
so
wee
affirme
,
that
in
faith
there
is
required
a
trust
or
confidence
whereby
we
relie
and
depende
vpon
God
:
&
that
for
these
reasons
.
Because
truste
or
confidence
is
the
essential
and
proper
difference
,
whereby
the
faith
of
Christians
is
distinguished
from
the
faith
of
Diuels
;
for
that
Diuells
;
though
they
certainely
belee●e
,
that
Christ
died
for
the
sinnes
of
mankinde
,
yet
they
doe
not
put
their
trust
in
him
,
seeing
that
benefite
doth
not
belong
vnto
them
:
Because
the
Scripture
,
when
it
speaketh
of
faith
doth
expressely
vse
such
wordes
,
as
be
token
trust
or
confidence
.
1
By
Christ
wee
haue
bouldnesse
and
entrance
with
confidence
by
faith
in
him
,
Eph
3
,
12
,
2
Let
vs
goe
bouldly
vnto
the
throne
of
grace
Heb
,
4
,
16
,
3
Seeing
that
by
the
bloud
of
Iesus
we
may
be
bould
to
enter
into
the
holy
place
&c.
let
vs
drawe
neare
with
a
true
heart
in
assurance
of
faith
,
Hebrewes
,
10
,
19
,
22
,
4
Herein
is
loue
perfect
in
vs
,
that
wee
should
haue
boldnes
in
the
day
of
iudgement
,
&c.
There
is
no
feare
in
loue
:
but
perfect
loue
casteth
out
feare
:
for
feare
hath
painefulnes
and
he
that
feareth
,
is
not
perfect
in
loue
,
1
,
Ioh:
4
,
17
,
18.
In
this
saying
the
excluding
of
feare
presupposeth
a
trust
in
Christ
:
5.
Sonne
,
be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
.
Matth
,
9
,
2.
6
Daughter
,
be
of
good
comfort
,
thy
faith
hath
made
thee
whole
.
Matt
,
9
:
22.
7
Bee
of
good
comfort
:
I
haue
ouercome
the
world
,
Ioh.
16
,
33.
Contrariwise
our
aduersaries
reason
,
Iames
acknowledgeth
no
other
faith
,
but
that
which
consisteth
of
a
meere
knowledge
and
assent
Iam.
2.
Ans.
1
This
holdes
not
,
Iames
founde
no
other
faith
in
the
Diuels
;
therefore
neither
did
hee
finde
any
other
in
true
Christians
.
2.
Neither
doth
this
follow
.
Iames
intreateth
only
of
one
kind
of
faith
,
to
wit
,
of
historicall
faith
;
therefore
the
Scripture
teacheth
none
other
kind
of
faith
.
Our
Aduersaries
affirme
,
that
faith
may
bee
in
Condition
(
3
)
impenitent
and
wicked
men
,
in
Epicures
and
adulterers
,
&c.
but
we
denie
,
that
faith
can
be
in
such
men
for
these
reasons
.
Being
iustified
by
faith
,
we
haue
peace
towards
God
,
Rom.
5
,
1
,
but
euery
one
that
committeth
sinne
,
is
of
the
Deuill
,
1
,
Ioh
,
3
,
8
,
therefore
hee
hath
not
peace
towards
God
,
&
consequently
,
hee
wanteth
true
faith
.
All
men
haue
not
faith
,
2.
Thessal
,
3
,
2
,
The
hearts
of
the
beleeuers
are
purified
by
faith
,
Acts
,
15
,
9
:
therefore
true
iustifying
faith
is
not
in
a
wicked
and
impure
heart
,
which
is
polluted
and
laden
with
sinne
.
Paule
speakes
of
the
wicked
ones
after
an
other
manner
,
than
our
Aduersaries
doe
:
1
That
as
concerning
faith
,
they
haue
made
shipwracke
,
1
,
Timoth
,
1
:
19
,
of
those
,
which
haue
bid
all
conscience
farewell
,
2
That
they
haue
erred
from
the
faith
,
1
,
Tim
;
6
,
10
,
of
couetous
men
;
3
That
they
haue
denied
the
faith
;
1
,
Tim
,
5
8
:
of
such
as
are
without
naturall
affection
,
Contrariwise
our
aduersaries
do
reason
thus
1
Wicked
men
haue
wrought
miracles
in
the
name
of
Christ
,
by
faith
Matt.
7.
22
,
23
:
therefore
there
is
faith
in
the
wicked
ones
.
Ans.
They
haue
the
faith
of
miracles
,
but
not
iustifying
faith
:
2
Satan
himselfe
hath
faith
:
Iames
2
,
19.
Ans.
Satan
hath
an
historicall
faith
:
but
our
question
is
of
a
iustifying
faith
,
therefore
seeing
one
kinde
of
faith
is
meant
in
the
,
Antecedent
,
and
an
other
in
the
consequent
,
there
bee
foure
termes
:
3
Simon
Magus
beleeued
,
whose
heart
notwithstanding
was
not
right
:
Act:
8
:
13.
21
,
Answere
,
He
was
conuicted
in
conscience
,
that
the
miracles
of
the
Apostles
were
not
magicall
but
deuine
:
as
the
forcerers
of
Egypt
acknowledged
the
finger
of
God
,
Exod
,
8
,
19
,
Simon
therefore
beleeued
,
as
Saint
Luke
saith
▪
but
it
was
an
historicall
faith
onely
,
and
not
a
true
iustifying
faith
.
Our
Aduersaries
dreame
,
that
true
faith
may
be
without
workes
:
but
wee
maintaine
,
that
a
true
iustifying
Condition
(
4
)
faith
cannot
want
his
fruites
:
and
that
for
these
reasons
.
A
good
tree
cannot
bring
forth
euill
fruite
,
Matt
,
7
,
18.
Faith
worketh
by
loue
,
Galat.
5
,
6
,
Faith
without
workes
is
dead
,
Iames
,
2
,
26
,
Because
Christ
shall
proue
our
faith
by
our
workes
,
as
by
the
in
fallible
effects
therof
.
Matt.
25.
Contrariwise
our
aduersaries
doe
reason
,
1
Shew
me
thy
faith
without
workes
,
Iam.
2.
18
therefore
faith
may
be
without
workes
.
Ans.
That
translation
is
faultie
;
for
according
to
the
Greek
it
should
be
translated
:
shew
me
thy
faith
by
,
or
out
of
thy
works
.
2
:
vnlesse
S.
Iames
thought
true
faith
to
be
effectual
&
working
by
loue
,
he
would
not
make
comparison
between
a
vaine
and
true
faith
:
and
desire
to
haue
the
true
faith
to
bee
shewed
or
proved
to
bee
such
by
workes
,
3.
That
which
hee
doth
derogate
from
a
dead
faith
is
wrongfully
wrested
to
a
iustifying
faith
:
2
Yet
the
Protestants
cannot
endure
this
proposition
:
Good
workes
are
necessarie
to
Saluation
,
therefore
they
beleeue
that
iustifying
faith
is
without
good
workes
.
Ans.
That
which
we
deny
in
some
respect
and
consideration
only
,
that
our
Aduersaries
take
,
as
simplie
and
absolutely
spoken
in
all
respects
.
We
distinguish
between
faith
&
works
,
as
betweene
the
cause
and
effects
of
iustification
:
we
denie
good
workes
to
be
necessarie
as
causes
of
iustification
or
saluation
;
but
wee
require
them
as
necessarie
conditions
of
them
,
which
are
iustified
and
shall
be
saued
.
Our
Aduersaries
maintaine
that
faith
is
informed
Condition
(
5
)
by
charitie
,
but
we
say
that
charitie
is
rather
informed
by
faith
.
Because
faith
doth
not
please
God
in
i●
selfe
,
but
for
and
because
of
Christ
,
whome
it
layeth
hold
on
:
In
euerie
Relation
two
things
doe
concurre
(
nowe
faith
in
that
respect
,
in
which
it
iustifieth
,
is
in
the
predicament
of
Relation
)
first
the
foundation
,
which
is
the
matter
or
materiall
parte
,
and
secondly
the
forme
or
formall
part
,
which
is
the
destinating
or
referring
of
it
to
an
other
thing
,
which
it
respecteth
.
So
faith
(
as
it
is
taken
in
a
generall
acception
)
is
the
foundation
or
materiall
part
,
or
the
thing
in
which
this
Relation
is
:
the
formall
part
is
the
ordaining
or
referring
of
it
to
an
other
thing
,
to
wit
vnto
Christ
.
Because
the
efficient
cause
doth
informe
the
effect
,
and
not
contrariwise
:
therefore
because
charitie
is
the
effect
of
faith
,
and
faith
the
efficient
cause
of
charity
,
faith
cannot
bee
informed
by
charity
.
Contrariwise
our
Aduersaries
doe
reason
.
1
Paul
makes
faith
to
be
of
no
reckoning
without
charitie
,
1.
Corinth
:
13
:
therfore
charitie
doth
●nforme
faith
.
Ans.
1.
Paul
speakes
there
of
the
saith
of
miracles
,
not
of
iustifying
faith
,
2.
He
doth
not
say
that
faith
is
informed
by
charitie
,
but
commendeth
the
necessitie
o●
charitie
in
some
respect
,
because
that
the
faith
,
that
hath
not
charitie
following
it
,
is
not
the
true
and
sauing
faith
.
2
Faith
worketh
by
charitie
,
Galat.
5.
6
,
therefore
charitie
doth
informe
faith
.
Ans.
1
,
Charitie
is
heere
placed
for
the
meanes
and
instrument
,
by
which
saith
worketh
.
Now
meanes
and
instruments
are
not
the
forme
of
that
thing
,
by
which
they
are
moved
:
but
are
said
rather
to
bee
informed
by
that
,
which
moueth
or
worketh
by
them
,
2.
Paul
heere
describes
a
true
and
iustifying
faith
by
the
effects
thereof
.
Therefore
our
Aduersaries
vnderstand
not
what
faith
is
.
Question
:
2.
Of
the
certainetie
of
saluation
:
Because
in
the
handling
of
this
question
,
the
Author
hath
many
thinges
throughout
,
which
might
●rooue
off●nsiue
,
I
thought
it
better
to
referre
the
reader
to
the
writings
of
our
Countrey-men
,
then
to
leaue
●●
things
scandalous
,
or
to
make
it
vp
with
many
patches
,
which
the
reader
may
haue
exactly
done
otherwhere
,
if
he
please
to
reade
Maister
Perkins
in
his
Reformed
Catholicke
,
and
in
his
treatise
of
Conscience
:
and
Maister
Downham
Christian
warfare
:
booke
2
:
&
Chap:
6
:
7
:
8
:
&c.
CHAP.
12.
Of
good
Workes
,
WHat
we
are
to
thinke
of
iustification
by
workes
,
hath
beene
declared
in
the
former
chapter
,
there
remaine
yet
two
principall
errors
of
our
Aduersaries
:
one
of
the
worke
wrought
,
an
other
of
good
workes
themselues
,
to
the
doing
whereof
Christians
are
bounde
.
Now
let
vs
treate
of
them
in
generall
and
in
particular
.
Question
:
1.
Whether
a
good
worke
doe
please
GOD
,
by
vertue
of
the
worke
wrought
,
though
it
be
done
without
a
good
and
sanctified
minde
(
as
for
example
,
while
they
vse
the
Sacraments
,
heare
Masse
,
singe
Canonicall
houres
&c.
without
de●●tion
:
)
Our
Aduersaries
affirme
it
:
but
wee
den●●
it
,
and
teach
,
that
the
worke
doth
not
please
go●
▪
vnles
it
bee
done
by
a
man
that
is
iustified
:
and
when
that
the
person
is
in
sauour
with
God
,
then
that
the
worke
is
accepted
also
.
And
this
is
proved
by
this
reasons
following
.
Whatsoeuer
is
not
of
faith
,
is
sinne
:
Rom
,
14
,
23
,
But
that
which
is
by
the
work
wrought
onely
,
is
not
of
faith
:
therefore
,
&c.
Woe
bee
to
you
Scribes
and
Pharises
,
hypocrites
,
for
ye
tithe
mint
,
and
anise
&
cummin
,
and
leaue
the
waightier
matters
of
See
a
work
otherwise
commanded
(
tithing
)
with
out
mercy
and
faithfulnesse
.
the
lawe
,
as
iudgement
and
mercie
,
and
fidelitie
.
Matt
,
23
,
23
,
This
people
draweth
neere
vnto
me
with
their
mouth
,
and
honoureth
mee
with
their
lipps
,
but
there
hart
is
farre
of
from
me
.
Matt
,
15
,
8
:
Isai
:
29
;
13.
The
same
thing
is
proued
by
the
example
of
the
Israelites
and
others
;
whereas
their
works
,
no
not
those
which
were
comman●●d
them
,
did
please
God
any
longer
,
because
of
want
of
faith
in
the
persons
that
did
●hem
.
1.
Sacrifice
was
a
worke
acceptable
to
God
:
Abel
sacrificed
;
and
Cain
sacrificed
,
but
his
worke
was
not
accepted
:
the
reason
whereof
is
given
in
the
Epistle
to
the
Hebrewes
.
cap.
11.
ver:
4.
By
faith
Abel
offered
vnto
God
a
greater
sacrifice
than
Cain
,
by
the
which
faith
he
obtained
witnesse
,
that
he
was
righteous
,
&c.
2.
To
him
will
I
looke
,
even
to
him
that
is
poore
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
words
.
Hee
that
killeth
a
bullock
,
See
works
▪
what
they
are
by
the
worke
wrought
.
is
as
if
he
flew
a
man
:
hee
that
sacrificeth
a
sheep
,
as
if
he
cut
off
a
dogs
neck
:
he
that
offereth
an
Oblation
,
as
if
he
offered
Swines
bloud
:
hee
that
remembreth
Incense
,
as
if
hee
blessed
an
Idoll
.
Isa.
66
,
2.
3
,
4.
3.
What
haue
I
to
doe
with
the
multitude
of
your
sacrifices
,
saith
the
Lord
?
I
am
full
of
the
burnt
offerings
of
Ramms
,
and
of
the
fatte
of
the
fed
beastes
:
and
I
desire
not
the
bloud
of
bullocks
,
nor
Heere
is
a
large
Catalogue
of
works
done
without
faith
and
an
honest
hart
.
of
Lambes
,
nor
of
Goates
.
When
ye●
come
to
appeare
before
mee
,
who
required
this
at
your
handes
,
to
tread
in
my
Courts
?
Bring
no
moe
oblations
in
vaine
:
Incense
is
an
abhomination
vnto
mee
:
I
cannot
suffer
your
new
moones
,
nor
Sabbaths
,
nor
solemne
daies
(
it
is
iniquitie
)
nor
solemne
assemblies
.
My
soule
hateth
your
new
Moones
,
and
your
appointed
feasts
:
they
are
a
burden
vnto
mee
:
I
am
wearie
to
beare
them
.
And
when
yee
shall
stretch
out
your
handes
;
I
will
hide
mine
eyes
from
you
:
and
though
yee
make
many
praiers
,
I
will
not
heare
:
for
your
The
cause
why
they
displeased
God
.
hands
are
full
of
bloud
.
Wash
you
,
make
you
cleane
▪
take
away
the
euill
of
your
workes
from
before
mine
eyes
:
cease
to
doe
euill
:
learne
to
doe
well
:
seeke
iudgment
,
relieue
the
oppressed
:
iudge
the
fatherlesse
,
and
defend
the
widowe
.
And
come
now
&
let
vs
reason
together
,
faith
the
Lord
:
though
your
sinnes
were
as
crimsin
,
they
shal
be
made
white
as
snow
,
though
they
were
red
like
scarlet
,
they
shall
be
as
wooll
Isa
,
1
,
11
,
12
,
&c.
4.
The
same
is
witnessed
,
Psalm
.
50.
8
,
&c:
and
51.
16.
Where
the
true
sacrifices
are
not
defined
by
the
worke
wrought
,
but
such
as
come
from
a
person
,
contrite
,
and
humbled
,
and
which
is
in
favour
with
God
.
Contrariwise
our
Aduersaries
doe
reason
.
1.
Though
the
person
bee
not
in
favour
,
yet
the
worke
it selfe
is
good
.
Answere
.
The
worke
hath
a
double
respect
:
either
as
it
is
considered
in
it selfe
,
whereof
wee
speake
not
heere
:
or
as
it
is
considered
in
an
other
.
According
to
this
latter
respect
the
worke
is
considered
together
with
the
worker
:
and
so
the
work
which
is
good
in
it self
,
is
polluted
by
the
impure
and
impenitent
worker
.
Whereof
we
spoke
more
afore
.
2.
The
worke
of
Ahab
,
though
an
hypocrite
,
pleased
God
,
when
he
humbled
himselfe
.
1
,
Kin.
21
,
29.
Ans:
As
Ahab
did
not
truly
repent
,
so
neither
was
there
any
thing
meant
as
concerning
eternall
salvation
,
but
onely
of
the
diminishing
and
mitigating
of
temporall
punishments
.
Now
our
question
is
of
workes
,
which
(
as
our
Aduersaries
thinke
)
merite
everlasting
life
:
they
argue
therefore
verie
fondly
.
Question
:
2.
Whether
workes
and
services
of
mans
choise
and
tradition
;
having
no
warrant
in
the
holie
Note
,
The
state
of
the
Controuersie
is
not
of
things
indifferent
,
&
such
as
pertaine
to
order
in
the
Church
but
of
the
true
manner
of
worshipping
God
.
Scriptures
,
doe
please
God
,
and
be
to
be
observed
,
as
necessarie
to
justification
.
Our
Adversaries
hold
this
affirmatively
,
laying
so
great
a
necessitie
vpon
those
traditions
,
that
often
times
a
man
shall
be
judged
to
haue
sinned
more
greevously
,
for
transgressing
one
of
those
traditions
,
than
for
neglecting
some
of
Gods
commandements
:
but
wee
out
of
the
word
of
God
,
doe
reject
these
wil-worships
.
Hitherto
may
be
applied
those
arguments
,
which
were
brought
before
,
chap.
4.
against
traditions
.
Because
to
appoint
and
define
the
service
of
God
,
belongeth
to
God
alone
,
and
not
to
any
creature
whatsoeuer
.
1
,
Hence
it
is
,
that
the
Lord
doth
set
this
preface
before
the
10
Commandements
,
as
it
were
to
procure
authority
to
them
.
I
am
the
Lord
thy
God
.
Exod:
20.
2.
2.
God
(
not
wee
)
hath
ordained
good
workes
,
that
wee
should
walke
in
them
.
Ephes.
2
,
10.
3
,
Proue
what
is
the
good
,
and
acceptable
and
perfect
will
of
God
,
not
of
men
.
Rom:
12.
2.
4.
Teaching
them
to
obserue
all
things
,
whatsoeuer
I
haue
commaunded
you
.
Math.
28
,
20.
The
will
of
God
is
perfectly
declared
in
the
holy
Scriptures
,
that
wee
haue
no
neede
to
make
choise
of
new
services
for
him
.
1
,
For
the
Scripture
doth
instruct
a
man
,
that
he
may
be
absolute
,
being
made
perfect
vnto
all
good
workes
.
2
,
Timothie
,
3
,
17.
God
will
not
haue
any
man
to
depart
from
this
his
revealed
will
,
or
to
adde
any
thing
thereto
,
or
to
frame
or
invent
any
new
things
beside
.
1.
Yee
shall
not
doe
,
euery
man
,
whatsoeuer
seemeth
him
good
in
his
owne
eyes
;
but
whatsoeuer
I
commaund
you
,
take
heede
yee
doe
it
.
Thou
shalt
put
nothing
thereto
,
nor
take
ought
there
from
.
Deut.
12.
8.
3●
.
2.
Take
heede
that
yee
doe
,
as
the
Lord
your
God
hath
commaunded
you
:
turne
not
a
side
to
the
right
hand
,
nor
to
the
left
:
Deut.
5
,
32.
3
,
Seeke
not
after
your
owne
heart
,
nor
after
your
owne
eyes
.
Numb
,
15
,
39.
4
,
Thou
shalt
not
turne
away
from
the
law
to
the
right
hand
,
nor
to
the
left
.
Iosu
,
1
,
7.
Because
GOD
doth
witnesse
,
that
such
works
are
very
displeasing
vnto
him
.
1
,
By
the
example
of
the
Israelites
,
who
of
a
good
intent
did
erect
for
Gods
glory
,
Groues
,
Temples
,
high
places
,
Altars
,
&c.
2
,
So
those
,
who
would
,
without
the
commaundement
of
God
,
imitate
the
fact
of
Abraham
in
offering
vp
his
sonne
,
are
most
sharply
reproued
by
God
.
2
,
King
16
,
3
,
and
17
,
17
,
and
21.
6.
and
23.
10
:
&c:
3.
Saul
,
in
sacrificing
without
the
commaundement
of
God
,
offended
:
1
:
Sam:
13.
9.
10.
11.
4.
In
vaine
they
worship
mee
,
teaching
for
doctrines
,
the
precepts
of
men
:
Matth.
15
,
9.
By
these
services
of
mens
choise
and
devising
it
commeth
to
passe
,
that
the
commandements
of
GOD
are
neglected
;
as
Christ
shewes
by
examples
;
Math
;
23
;
16
;
&c.
Contrariwise
our
Aduersaries
doe
reason
:
1.
Whatsoever
is
done
with
a
good
intent
;
cannot
displease
God
;
but
the
service
of
God
;
of
mans
choise
and
invention
is
done
with
a
good
intention
;
therefore
;
&c.
Ans:
In
the
first
proposition
is
the
begging
of
the
thing
in
question
:
for
that
proposition
is
not
onely
controversed
,
but
also
it
is
very
expresly
condemned
in
the
places
of
Scripture
before
alleaged
.
2.
The
holy
Ghost
,
which
is
promised
to
the
Church
,
will
not
commaund
those
things
which
are
contrarie
to
Gods
will
:
but
those
services
of
God
are
deliuered
of
the
Church
from
the
mouth
of
the
holy
Ghost
:
therefore
&c.
Answere
,
1.
If
the
CHVRCH
did
ordaine
those
things
by
the
instinct
of
the
holy
Ghost
,
then
would
wee
graunt
them
the
whole
reason
:
but
seeing
that
this
same
thing
is
a
matter
in
controversie
,
heere
is
a
begging
of
the
thing
in
question
.
2
,
Christ
saith
of
the
holy
Ghost
,
hee
shall
bring
all
thinges
to
your
remembrance
,
that
I
haue
tolde
you
.
(
Iohn
:
14
,
26
)
Nowe
let
our
Adversaries
proue
that
ever
Christ
tolde
such
thinges
,
and
wee
will
beleeue
them
.
Likewise
,
the
holy
Ghost
shall
glorifie
Christ
,
Iohn
,
16
,
14
:
but
these
services
doe
obscure
Christ
with
his
merites
.
3
,
Neither
may
wee
impute
that
to
the
Church
of
Christ
,
whatsoeuer
certaine
superstitious
men
haue
broached
vnder
the
title
and
name
of
the
Church
;
bringing
heereby
the
true
Church
of
Christ
into
bondage
,
and
vexing
them
with
the
observation
of
mens
traditions
.
3.
Christ
saith
of
his
Apostles
,
he
that
heareth
you
,
heareth
mee
.
(
Luke
.
10.
16.
)
therefore
it
is
all
one
,
as
if
Christ
had
deliuered
those
seruices
of
God
with
his
owne
mouth
.
Ans.
1.
What
agreement
is
there
betweene
Christ
and
Belial
?
betweene
the
Apostles
and
the
Prelates
of
the
Roman
Antichrist
?
2
,
It
is
a
fallacie
of
diuision
,
because
those
necessarie
words
,
which
are
part
of
the
instruction
that
Christ
gaue
to
his
Apostles
,
are
omitted
,
to
wit
,
teach
them
to
obserue
whatsoeuer
I
haue
commanded
you
.
Matthew
28.
4
As
the
doctrine
of
the
Scribes
and
Pharises
sitting
in
the
chaire
of
Moses
,
was
approoued
,
so
the
constitutions
of
the
Prelates
of
the
Church
,
concerning
the
seruice
of
God
,
are
to
be
approued
and
ratified
.
Answ.
1
,
To
sit
in
Moses
chaire
,
is
not
to
frame
new
deuises
of
GODS
seruice
,
but
to
teach
MOSES
.
It
is
therefore
a
fallacie
from
that
,
which
is
spoken
in
some
respecte
onely
to
the
same
taken
absolutely
and
in
all
respectes
.
For
then
the
Pharises
fate
in
Moses
chaire
,
when
they
taught
the
law
of
Moses
;
but
not
when
they
broached
superstitious
and
false
conceits
,
wherof
Christ
saide
.
Beware
of
the
leauen
of
the
Pharises
,
meaning
their
doctrine
(
Matth
16
,
6
,
12
)
2.
There
is
more
in
the
conclusion
,
than
in
the
premisses
.
For
there
followeth
no
more
,
but
this
,
that
the
Ministers
of
Christ
,
that
teach
well
and
liue
ill
,
are
to
bee
heard
,
if
in
the
meane
while
they
teach
that
which
is
truth
.
But
what
is
this
to
the
purpose
?
5
Manie
things
are
held
and
defended
in
the
Church
(
that
is
of
Rome
)
which
are
not
in
the
Scriptures
.
Answ
,
For
this
verie
cause
they
are
forgeries
,
&
deseruedly
for
the
reasons
before
alleadged
,
to
be
reiected
.
6
There
are
in
the
most
auncient
Councels
,
which
are
approved
and
allowed
on
both
parts
,
constitutions
,
which
are
not
comprised
in
scripture
;
but
are
receiued
as
being
de●●uered
by
the
Church
.
Ans
,
1
,
These
constitutions
belong
to
order
and
comelinesse
,
and
are
not
matters
of
faith
.
Therfore
this
is
nothing
to
the
purpose
.
2
,
Neither
are
they
proposed
by
the
Councells
as
meritorious
of
eternall
life
,
but
as
things
indifferent
.
3
And
in
Councells
,
which
wee
approue
of
,
wee
receiue
those
things
onely
,
which
are
not
contrarie
to
the
Word
of
God
.
7
Christ
never
commanded
to
abstaine
from
that
which
is
strangled
,
which
notwithstanding
the
Apostles
commanded
,
Acts.
15
,
29.
Nay
they
were
abrogated
,
and
afterward
brought
vp
by
the
Apostles
.
Answ.
It
is
a
fallacie
from
that
which
is
spoken
in
some
respect
to
the
same
taken
absolutely
and
in
all
respects
.
For
the
Apostles
did
not
require
this
,
as
a
thing
necessarie
to
saluation
,
but
did
ordaine
in
some
respect
according
to
the
rule
of
charitie
in
favour
of
the
weake
ones
,
who
might
bee
offended
at
Christian
libertie
vsed
vnseasonably
.
But
the
Papists
contend
for
such
constitutions
,
as
they
make
necessarie
.
It
is
therefore
an
argument
from
that
,
which
is
necessarie
by
an
accident
and
speciall
occasion
,
to
that
which
is
of
it selfe
absolutely
necessarie
.
QVESTION
,
3.
The
question
is
,
what
kinde
of
workes
those
bee
,
which
our
Aduersaries
doe
call
workes
of
supererogation
.
Our
Aduersaries
commende
them
highly
,
as
making
men
perfect
:
but
wee
haue
some
things
to
except
against
them
both
in
generall
,
and
in
particular
.
as
,
That
which
they
presuppose
as
a
grounde
is
Error
:
(
1
)
false
;
that
is
,
that
we
can
performe
more
,
than
is
required
of
vs
by
the
lawe
.
When
yee
haue
done
all
things
,
which
are
commanded
you
,
say
wee
are
vnprofitable
seruants
,
Luke
,
17
,
10.
It
is
contrarie
to
the
article
of
sanctification
,
which
dooth
not
grant
to
any
man
in
this
life
,
a
perfect
&
plenarie
fulfilling
of
the
lawe
;
much
lesse
anie
workes
of
supererogation
.
Whereof
wee
shall
speake
in
the
next
Chapter
following
.
Contrariwise
our
Aduersaries
doe
reason
thus
1
Christ
sayth
:
if
thou
shalt
supererogate
anie
thing
,
&c.
Luke
10
,
35.
Therefore
he
had
reference
heere
to
workes
of
supererogation
.
Ans
,
1
,
In
controuersed
points
of
Religion
,
wee
may
not
play
with
allegories
,
which
haue
no
ground
in
Scripture
,
2.
Christ
doth
there
extoll
the
charitie
of
the
Samaritan●
,
who
before
had
giuen
money
to
the
hoste
to
make
prouision
for
the
wounded
man
,
and
with
all
promised
him
,
that
if
he●
spent
more
in
prouiding
for
him
,
hee
would
repaie
it
.
But
what
is
this
to
workes
of
supererogation
?
2
I
fulfill
the
rest
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
Church
,
Colos.
1
,
24.
Ans
,
He
speaketh
nothing
of
the
perfecte
keeping
of
the
lawe
,
much
lesse
of
workes
of
supererogation
,
but
of
that
parcell
of
the
Crosse
,
which
God
layeth
vpon
the
shoulders
of
the
Church
and
the
members
thereof
,
to
bee
borne
of
them
,
that
they
may
bee
made
like
to
the
image
of
his
Sonne
(
Romans
,
8
,
29
)
.
For
the
meaning
of
Paul
is
onely
this
,
since
that
certaine
afflictions
are
allotted
to
the
CHVRCH
,
that
himselfe
beareth
a
great
part
of
them
,
that
the
measure
of
sufferings
may
bee
fulfilled
in
the
mysticall
bodie
of
Christ
.
And
what
is
this
to
the
works
of
supererogation
?
They
faine
that
Christ
hath
brought
vs
a
Error
:
(
2
)
new
and
more
perfect
lawe
,
by
adioyning
Euangelicall
councells
to
the
lawe
,
which
is
very
false
.
Because
manie
of
those
things
,
which
they
call
councells
,
are
indeed
commandements
,
and
the
explication
of
the
morall
law
:
wherof
manie
also
are
comprised
in
the
Lawe
of
Moses
,
where
the
tenne
Commandements
are
explained
.
Christ
was
not
a
Lawgiuer
,
but
a
Mediatour
.
1
,
The
Lawe
was
given
by
Moses
,
but
grace
and
truth
by
Iesus
Christ
,
Ioh
,
1
,
17.
2
,
And
therefore
(
that
hee
should
not
seeme
a
Law
giuer
)
Christ
iudgeth
no
man
Ioh
,
8
,
15.
3
,
Therefore
the
preaching
of
the
Gospell
(
not
of
the
Lawe
)
is
called
the
preaching
of
Christ
,
and
the
Ministerie
of
reconciliation
.
2
Corinthians
,
5
,
18
,
19
,
20.
This
false
assertion
of
our
Aduersaries
savoureth
of
Mahometisme
.
For
Mahomet
in
his
Alcoran
saith
;
that
Moses
gave
not
so
perfect
a
law
;
that
Christ
gaue
a
more
perfect
law
(
for
that
no
man
could
bee
saued
by
the
●awe
of
Moses
:
)
but
that
Mahomet
hath
giuen
a
most
perfect
and
absolute
law
.
Change
this
last
name
of
Mahomet
into
the
name
of
S
,
Francis
,
Saint
Dominicke
,
&c.
and
it
wil
be
the
verie
same
thing
.
Our
Aduersaries
reckon
Povertie
amongst
Euangelicall
Councells
,
and
workes
of
supererogation
,
(
3
)
Pouerty
.
but
falsely
.
Because
it
is
not
a
councell
,
but
a
commandement
,
that
when
neede
so
requireth
,
we
Mat
,
8
,
19
,
20
,
&c
,
&
.
10
,
37
,
38
,
&c.
Lu
,
18
,
29
&c.
should
part
with
al
the
goods
of
this
life
,
nay
life
it selfe
for
Christs
sake
.
But
the
Moonkish
pouertie
is
farre
from
this
.
The
Moonkish
pouertie
is
but
a
mockerie
.
For
therein
the
sweate
of
the
browes
(
layed
vpon
everie
man
in
his
calling
)
is
changed
for
yearely
and
most
certaine
renenews
and
pensions
for
terme
of
life
.
Contrariwise
our
aduersaries
doe
reason
,
1
CHRIST
sayd
to
the
young
man
,
who
asked
a
councell
of
perfection
:
If
thou
wilt
bee
perfect
,
goe
and
sell
all
&c
,
Matt
,
19
,
21.
Marke
10
,
20.
Ans
,
The
whole
text
doth
make
it
plaine
,
that
Christ
woulde
represse
and
pull
downe
the
proude
yong
Pharisee
,
that
swelled
with
perswasion
of
his
owne
perfection
,
and
that
he
meant
nothing
lesse
,
than
to
teach
,
that
perfection
did
consist
in
povertie
.
Neither
would
Christ
by
this
answer
prescribe
a
common
rule
of
attaining
to
perfection
.
But
,
as
God
prooued
Abrahams
obedience
,
when
he
commanded
him
to
offer
his
sonn
(
which
yet
he
would
not
haue
done
)
so
Christ
by
enioining
the
young
man
poverty
,
would
bring
to
light
his
disobedience
,
and
idolatrous
worshipping
of
money
:
That
so
it
might
appeare
,
that
hee
loued
riches
more
,
than
God
;
and
that
therefore
he
lyed
in
bragging
that
he
had
kept
the
lawe
.
They
ground
the
counsell
of
vowed
chastitie
(
4
)
Chastitie
.
vpon
the
words
of
Paul
.
Concerning
virgins
,
I
haue
no
commaundement
of
the
Lord
:
but
I
give
counsell
.
1.
Corint
:
7
,
25
,
and
,
he
that
is
able
to
receaue
this
,
let
him
receaue
it
.
Matthew
,
19
:
●2
.
Ans
,
1.
Pauls
counsell
in
this
place
was
not
concerning
perfection
,
or
of
obtaining
of
eternall
life
,
but
his
counsell
was
fitted
to
the
present
necessitie
;
that
is
,
for
feare
of
persecution
:
it
is
not
then
to
the
purpose
.
2
,
Paul
left
this
counsell
free
at
their
owne
choise
,
neither
did
he
lay
a
snare
on
their
consciences
:
Wherein
there
is
no
agreement
with
the
moonkish
vowed
chastitie
.
3.
Christ
(
Matthew
,
19
)
handleth
nothing
of
the
perfection
of
man
,
but
onely
teacheth
,
that
the
vnmaried
man
wanteth
many
molestations
,
whereunto
they
which
liue
in
wedlocke
,
are
subiect
.
They
call
Moonkish
obedience
,
vnder
the
rule
of
their
founder
,
the
third
evangelical
counsell
:
(
5
)
Obedience
.
but
very
shamelesly
.
For
they
haue
no
one
word
,
whereby
they
can
proue
it
vs
out
of
the
Scripture
.
Because
it
is
obedience
performed
not
to
Christ
,
but
to
men
,
Benedict
,
Bernhard
,
Francis
,
Dominicke
:
therefore
it
cannot
receaue
any
reward
of
Christ
.
True
obedience
,
commaunded
in
the
word
of
God
,
which
is
to
be
performed
to
God
and
men
is
heereby
neglected
;
for
by
this
pretended
obedience
,
the
obedience
which
is
by
vertue
of
the
fift
commaundement
,
due
to
Parents
and
Magistrates
,
is
abolished
,
and
hath
no
place
amongst
Monkes
.
They
teach
,
that
these
workes
of
supererogation
Error
.
(
6
)
may
bee
communicated
vnto
others
,
for
a
certaine
summe
of
money
,
or
lands
,
or
other
goods
of
the
laitie
:
which
is
false
.
If
one
man
might
communicate
perfection
to
another
,
what
neede
was
there
of
Christs
incarnation
?
Euery
man
shall
giue
an
account
for
himselfe
,
not
for
another
.
Rom.
14.
12.
Simonie
is
committed
,
when
heaven
and
heavenly
goods
are
sold
for
money
.
Acts.
8.
20.
By
this
meanes
,
the
poore
should
bee
debarred
from
salvation
;
because
they
are
not
able
to
buy
the
Moonkes
workes
of
supererogation
;
whereas
notwithstanding
Christ
preached
the
Gospell
to
the
poore
.
Matth:
11
,
5.
CHAP.
13.
Of
Renovation
,
or
Regeneration
,
and
the
obedience
,
which
is
begun
in
the
iustified
and
the
regenerate
.
QVESTION
.
1.
THE
question
is
not
heere
,
whether
the
regenerated
be
bound
to
doe
good
workes
:
(
for
that
is
confessed
by
both
sides
)
but
whether
the
good
workes
of
the
regenerate
,
such
as
they
be
in
this
life
(
in
keeping
of
the
law
)
be
so
perfect
,
that
if
God
would
deale
with
them
in
judgement
,
hee
could
finde
nothing
in
their
good
works
,
which
hee
might
rightly
and
justly
condemne
.
Our
Aduersaries
holde
the
affirmatiue
,
wee
defend
the
negatiue
part
,
vpon
the
grounds
following
.
The
very
nature
of
the
lawe
,
wherein
the
regenerate
are
exercised
,
if
it
bee
rightly
and
thoroughly
waighed
,
doth
take
away
perfection
from
men
,
even
from
the
regenerate
,
as
they
be
in
this
life
.
1
,
The
law
is
a
burden
,
that
canot
be
born
of
any
,
neither
regenerate
,
nor
vnregenerate
as
peter
saith
the
law
is
a
yoak
,
which
neither
our
Fathers
,
nor
we
(
namely
the
regenerate
,
the
Apostles
)
were
able
to
beare
Act:
15
,
10.
2.
Christ
did
that
,
which
was
impossible
to
the
law
.
Rom.
8
,
3.
3
,
Hee
that
keepeth
the
whole
law
,
and
yet
faileth
in
one
point
,
is
guilty
of
all
.
Iam:
2
,
10.
4
,
The
law
is
spirituall
,
but
I
(
Paul
regenerated
)
am
carnall
,
sold
vnder
sinne
.
Rom.
7
,
14
,
for
Paul
was
not
as
yet
in
this
life
altogether
spirituall
.
5.
The
lawe
requireth
the
whole
heart
,
soule
,
and
all
the
powers
of
man
:
which
no
man
can
performe
.
Luke
,
10.
27.
Deut.
6
,
5.
6.
The
law
reckons
Concupiscence
in
the
Catalogue
of
sinnes
,
which
is
not
yet
taken
away
,
but
remaineth
in
the
regenerate
.
This
is
proved
also
by
the
complaints
of
regenerate
men
in
the
Scripture
,
who
complaine
of
the
weakenes
and
corruption
of
the
flesh
,
which
hindereth
the
perfection
of
good
workes
,
and
doe
therefore
desire
to
auoide
the
iudgement
of
God
.
1.
All
our
righteousnes
is
as
filthy
clouts
.
Isai
,
64
,
6.
2.
Enter
not
into
iudgment
with
thy
servant
:
for
in
thy
sight
shal
none
that
liveth
,
Paul
doth
not
only
acknowledge
that
the
first
motions
of
Concupiscence
are
remaining
in
the
regenerate
,
but
that
they
were
also
euils
wherwith
himselfe
was
cumbred
;
when
he
saith
,
the
evill
that
I
would
not
,
that
do
I.
be
iustified
.
Psal.
143
,
2.
3.
Who
can
vnderstand
his
faults
?
clense
me
from
secret
faults
.
Psal.
19
,
12.
4.
I
allowe
not
that
,
which
I
doe
,
for
what
I
would
,
that
do
I
not
,
but
what
I
hate
,
that
doe
I
:
to
will
is
present
with
mee
:
but
I
finde
no
meanes
to
performe
that
which
is
good
:
for
I
doe
not
the
good
thing
which
I
would
,
but
the
euil
which
I
would
not
,
that
doe
I.
&c.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
bodie
of
death
?
Rom.
7
,
15
,
18
,
19
,
24.
5.
Not
as
though
I
had
alreadie
attained
to
it
,
&c.
Philip.
3.
12.
13.
Where
Paul
doth
manifestly
affirme
,
that
he
hath
not
as
yet
attained
to
full
perfection
.
6
,
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
.
1
,
Corinth.
4.
4.
for
God
seeth
many
sinnes
in
vs
,
which
are
vnknowne
to
vs
,
but
are
not
hid
from
God
.
7
,
My
power
is
made
perfect
in
weakenes
.
2
,
Cor.
12.
9.
8.
If
we
say
,
that
we
haue
no
sinne
(
wee
the
regenerate
,
Iohn
and
his
auditors
)
wee
deceaue
our selues
,
and
truth
is
not
in
vs
.
1
,
Ioh.
1.
8.
9.
Therefore
the
children
and
Saints
of
God
pray
,
forgiue
vs
our
trespasses
:
and
,
therefore
(
because
thou
hast
pardoned
my
sinne
,
in
hope
of
the
like
,
by
mine
example
)
shall
euery
one
,
that
is
godly
,
make
his
prayer
vnto
thee
in
a
time
,
when
thou
mayest
be
found
.
Psal.
32.
6.
Because
there
remaineth
still
in
the
regenerate
the
flesh
,
which
desireth
fleshly
and
carnall
thinges
:
but
carnall
desires
doe
not
agree
with
the
law
of
God
.
1
,
But
I
am
carnall
Rom.
7
,
14.
2.
I
doe
not
the
evill
,
but
the
sinne
that
dwelleth
in
me
doth
it
.
Rom.
7.
17.
3.
I
know
,
that
in
me
,
that
is
in
my
flesh
dwelleth
no
good
thing
.
Rom.
7
,
18.
4.
If
I
doe
that
I
would
not
,
it
is
no
more
I
that
doe
it
,
but
the
sinne
that
dwelleth
in
me
.
Rom.
7
,
20.
5.
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
and
leading
me
captiue
vnto
the
law
of
sinne
,
which
is
in
my
members
.
Romaines
,
7.
23.
6
,
I
my selfe
(
Paule
regenerated
)
in
my
minde
serue
the
law
of
GOD
,
but
in
my
As
much
as
is
added
to
vs
so
much
is
taken
from
Christ
.
Not
we
,
but
Christ
did
those
things
which
belong
to
the
perfect
keeping
of
the
law
.
flesh
the
law
of
sinne
.
Rom.
7
,
25.
Because
the
doctrine
of
our
perfect
fulfilling
of
the
law
,
is
contrarie
to
the
full
and
perfect
merite
and
obedience
of
Christ
:
for
1.
If
wee
could
haue
perfectly
kept
the
law
,
what
neede
was
of
Christ
?
and
why
should
Paul
abandon
all
his
owne
righteousnes
:
Philip
:
3
,
8
,
9.
&c.
2.
That
that
was
impossible
to
the
law
,
in
as
much
,
as
it
was
weake
,
because
of
the
flesh
(
see
our
imperfection
)
God
sending
his
sonne
,
in
the
similitude
of
sinfull
flesh
,
&c.
Rom
8.
3.
3.
After
our
first
reconciliation
with
God
.
Christ
should
be
vnto
vs
vnprofitable
and
fruitlesse
:
because
they
who
were
reconciled
and
alreadie
regenerated
,
might
by
themselues
satisfie
God
,
that
they
should
not
haue
any
more
any
neede
of
a
Mediatour
and
intercessour
:
which
to
say
,
is
in
Scripture
absurd
.
Contrariwise
our
Aduersaries
doe
dispute
.
1.
He
that
loveth
his
neighbour
,
hath
fulfilled
the
lawe
;
and
loue
is
the
fulfilling
of
the
lawe
.
Romanes
.
13.
8.
10.
but
the
regenerate
haue
loue
:
therefore
they
do
perfectly
fulfill
the
law
.
Ans.
1.
It
is
one
thing
to
fulfill
the
law
in
a
certaine
manner
and
after
a
sort
,
(
that
is
,
according
to
the
measure
of
begun
and
imperfect
obedience
)
and
another
thing
to
fulfill
it
perfectly
.
Whereof
this
latter
agreeth
to
Christ
alone
,
the
other
to
the
regenerate
:
therefore
there
is
more
in
the
conclusion
,
than
is
in
the
premisses
.
For
if
our
Aduersaries
can
shewe
vs
perfect
loue
in
anie
of
the
regenerafe
(
such
a
loue
as
is
required
Luke
,
10
,
27
,
Deuteronomium
6.
5.
)
then
will
we
willingly
yeelde
vnto
them
the
perfect
fulfilling
of
the
lawe
.
2
God
commanded
not
impossibilities
:
therfore
Simile
.
A
rich
merchant
buyeth
a
tower
of
a
Noble
▪
man
at
a
great
pric●
Now
before
the
buyer
p●i●
the
mony
,
he
looseth
all
his
wealth
by
gaming
,
may
hee
that
so●ld
it
now
be●
accuse●
,
a●
if
h●e
had
made
a
contract
with
the
merchant
,
which
he●
was
not
able
to
performe
?
wee
may
perfectly
keepe
the
Commandements
of
God
.
Answ
,
God
commanded
not
impossibilities
,
but
to
whom
were
they
not
impossible
?
to
man
before
his
fall
,
in
the
integritie
●f
nature
,
and
endued
with
the
Image
of
God
.
But
Paul
sayth
that
the
lawe
was
impossible
to
man
,
after
he
had
fallen
,
(
Romans
,
8
,
3.
)
Therefore
God
is
not
to
be
accused
,
as
is
hee
had
commaunded
things
impossible
to
bee
done
,
but
wee
are
to
bee
accused
,
who
haue
lost
the
abilitie
and
power
to
performe
them
.
3
His
Commandements
are
not
grieuous
,
1
,
Ioh
,
5
,
3.
and
my
yoke
is
easie
,
and
my
burden
is
light
,
Matt
,
11
,
30
Ans
,
1
,
The
Commaundements
of
Christ
are
easie
to
the
faithfull
,
because
the
regenerate
doo
obeye
them
with
a
willing
motion
of
the
Holy-ghost
,
and
not
by
constraint
,
&c.
It
is
therefore
a
fallacie
from
that
,
which
is
spoken
but
in
some
respect
onely
to
the
same
taken
absolutely
.
2
,
There
is
more
in
the
conclusion
,
than
in
the
premisses
.
For
thus
much
onely
followeth
:
the
Commandements
are
easie
,
therefore
Christians
doe
them
not
with
griefe
.
And
yet
this
willing
and
readie
obedience
dooth
not
comprise
in
it
absolute
and
full
perfection
.
4
Those
things
,
which
are
burden
some
and
impossible
in
the
law
,
doe
not
pertaine
anie
longer
to
the
regenerate
,
neyther
are
they
tyed
to
them
,
but
to
the
possible
things
onely
.
Answer
.
1.
Seeing
,
that
this
is
sayde
without
Scripture
,
wee
may
denie
it
with
the
same
facilitie
,
that
it
is
affirmed
.
2
,
Paul
acknowledgeth
himselfe
to
be
bounde
to
the
Lawe
of
Concupiscence
,
that
forbiddeth
luste
,
which
is
one
of
the
impossibilities
in
the
lawe
.
Therefore
the
Antecedent
proposition
is
false
.
5
There
bee
in
the
Scriptures
examples
of
perfect
men
:
as
,
Hezekiah
walked
with
a
perfect
heart
.
2.
King
,
20.
3
,
the
heart
of
Asah
the
King
was
perfect
.
2.
Chron.
15
,
17.
Answ
,
1
,
Perfection
there
is
opposed
vnto
hipocrisie
.
It
is
therefore
perfection
not
absolutely
,
but
in
some
respect
2.
This
perfection
of
those
Kings
was
imperfecte
,
For
Hezekiah
is
in
the
same
Chapter
accused
of
sinne
,
and
the
punishments
for
sinne
are
denounced
against
him
.
And
of
Asah
it
is
recorded
,
that
he
cast
the
prophet
of
the
Lord
into
prison
,
and
that
he
trusted
more
in
the
helpe
of
the
Phisitians
,
than
in
the
Lord
,
&c
,
It
is
then
a
bad
sequele
,
to
conclude
from
perfection
in
some
respect
and
sort
,
to
absolute
perfection
,
which
is
without
all
spot
.
6
Zacharie
and
Elizabeth
were
both
iust
,
and
walked
in
all
the
Commandements
and
ordinances
of
the
Lord
without
reproue
,
Luke
1.
6
Ans
,
1.
It
followeth
not
,
they
are
sayde
to
bee
iuste
:
therefore
they
are
sayd
to
be
iust
by
the
workes
and
perfecte
fulfilling
of
the
lawe
.
2
,
For
they
are
sayde
to
bee
iuste
in
some
respect
,
that
is
for
Christs
merite
.
3
,
Their
righteousnes
in
a
holy
conuersation
is
opposed
to
hypocrisie
.
4
,
They
liued
without
reproofe
before
men
,
but
they
were
sinners
before
God
.
For
Zacharie
sinned
through
vnbeliefe
,
and
therefore
was
made
dumbe
.
Therfore
this
reason
is
many
waies
faultie
.
7
If
thou
wilt
be
perfect
,
&c.
Matth
,
19
,
21
,
Simile
.
A
sicke
man
thinketh
himselfe
●ound
,
and
yet
cannot
stand
vpon
his
feet
,
his
Phisitian
,
to
let
him
●ee
his
disease
,
bids
him
walke
,
therfore
he
can
walke
.
therefore
we
may
be
perfect
.
Answ.
Christ
in
this
place
by
these
wordes
conuinceth
the
young
man
of
imperfection
:
so
farre
is
he
from
decreeing
and
saying
that
perfection
is
possible
;
as
was
declared
before
Chap
,
12.
8
The
regenerate
are
called
perfect
.
Let
vs
,
as
manie
as
be
perfect
,
be
thus
minded
.
Philip
,
3
,
15.
Among
them
that
are
perfect
,
1
,
Corin
,
2
,
6
,
The
Scripture
maketh
a
man
perfect
,
2
,
Timoth
,
3
,
17.
Ans
,
1
,
Paul
speaketh
of
them
,
which
do
acknowledge
Christ
,
not
hypocritically
,
but
truly
,
and
are
inflamed
,
not
with
an
hypocriticall
,
but
with
a
true
zeale
of
amending
their
life
,
and
he
speakes
of
such
a
perfection
,
as
befalleth
the
Saints
of
God
,
who
yet
carie
about
with
them
the
corrupt
flesh
.
There
are
therefore
foure
termes
;
seeing
that
perfection
in
this
argument
is
taken
two
manner
of
waies
,
first
for
sinceritie
opposed
to
hypocrisie
,
and
then
for
absolute
and
full
perfection
in
everie
point
.
2
,
As
concerning
the
place
,
For
example
,
the
law
is
holy
,
the
law
is
proposed
to
sinners
.
Therefore
sinners
also
are
holy
(
2.
Timoth
,
3
,
17.
)
the
Scripture
containeth
perfect
instruction
of
a
holy
life
.
But
it
doth
not
hereof
follow
,
that
the
regenerate
are
perfect
.
For
no
man
liueth
in
all
things
according
to
the
rule
of
the
Scripture
.
9
The
sinnes
of
the
regenerate
are
veniall
sinnes
,
therefore
they
hinder
not
their
perfection
.
Answer
,
1
,
They
doe
not
therefore
become
no
sinnes
,
because
they
be
veniall
sins
,
neither
doe
therefore
cease
to
be
contained
vnder
sinne
as
their
genus
,
because
they
become
of
an
other
species
,
than
other
sinnes
bee
.
2
,
They
are
euen
hereby
conuicted
of
imperfection
,
because
they
be
veniall
,
&
haue
neede
of
pardone
,
2
,
No
sinnes
are
veniall
,
in
the
Papists
sense
.
QVESTION
.
2.
The
fond
euasion
of
our
Aduersaries
doth
giue
occasion
to
this
second
question
;
whilest
they
denie
that
Concupiscence
,
and
the
first
motions
thereof
be
sinnes
,
or
haue
the
nature
of
sinne
;
for
they
cannot
but
confesse
that
they
remaine
in
the
regenerate
.
Wee
on
the
contrarie
side
affirme
,
that
both
Concupiscence
it selfe
,
and
also
the
first
motions
thereof
,
are
sinnes
in
the
regenerate
:
and
that
for
these
reasons
following
.
To
whatsoeuer
thing
the
definition
of
a
thing
agreeth
,
to
the
same
agreeth
the
thing
defined
;
but
the
definition
of
sinne
agreeth
to
Concupiscence
;
therefore
the
thing
defined
,
which
is
sinne
,
agreeth
to
it
too
.
1
,
Sinne
is
the
transgression
of
the
lawe
,
1
,
Iohn
3
,
4.
But
Concupiscence
swarueth
from
the
lawe
.
Therefore
Concupiscence
is
sinne
.
2.
The
wisedome
of
the
flesh
is
not
subiect
to
the
lawe
of
GOD
,
neither
indeed
can
bee
Romans
,
8
,
7.
But
concupiscence
rebelleth
against
the
lawe
of
God
,
Rom.
7
,
23.
therefore
it
is
a
sinne
.
The
name
of
sinne
is
expressely
attributed
to
concupiscence
.
1
,
Whilest
it
is
forbidden
in
the
tenth
Commandement
.
2
,
Let
not
sinne
raigne
in
your
mortall
body
,
that
yee
should
obey
it
in
the
lusts
thereof
Note
.
Paul
calleth
concupiscence
sin
,
Rom.
6
fiue
times
.
Rom
7.
six
times
▪
Rom
,
8
,
thrise
.
Rom
,
6
,
12.
3
,
I
knew
not
sinne
,
but
by
the
lawe
;
for
I
had
not
knowen
lust
or
concupiscence
,
except
the
lawe
had
said
,
thou
shalt
not
lust
,
Rom
,
7.
7.
4
,
Sinne
tooke
occasion
by
the
commaundedement
,
and
deceiued
me
.
Rom
,
7
,
8
,
11.
Because
termes
aequiualent
to
sinne
are
attributed
to
Concupiscence
.
1.
An
euill
present
with
vs
,
Rom
,
7
,
8
,
21.
2
:
A
thing
not
good
,
Rom
,
7
,
18.
3.
The
flesh
lusteth
against
the
spirit
,
Galat
,
5.
17.
which
is
enimitie
against
God
.
Rom
,
8
,
7.
4
,
Therefore
Paul
teacheth
vs
to
crucifie
Concupiscence
,
or
the
luste
of
the
flesh
Galathians
,
5
,
25.
The
first
motions
of
luste
or
concupiscence
,
and
other
bad
affections
,
are
condemned
as
sinnes
.
1
,
Of
anger
,
Christ
saith
,
whosoeuer
is
angrie
with
his
brother
vnaduisedly
,
shall
bee
culpable
of
iudgment
,
Matthew
,
5
,
22.
2.
Of
hatred
:
whosoeuer
hateth
his
brother
,
is
a
Man-slayer
,
1
,
Ioh.
3
,
15
,
3
,
Of
the
first
motion
of
Concupiscence
vnto
wantonnesse
,
Christ
sayth
whosoeuer
looketh
on
a
woman
to
lust
after
her
,
hath
committted
adulterie
with
her
alreadie
in
his
heart
,
Mat.
5
,
18.
Contrariwise
our
aduersaries
doe
reason
thus
.
1.
There
is
nothing
,
that
bringeth
damnation
,
in
them
which
are
in
Christ
Iesus
.
Rom.
8.
1.
But
sinne
is
a
thing
that
causeth
damnation
.
Therefore
sinne
is
not
in
the
regenerate
,
and
consequently
Concupiscence
,
seeing
it
is
in
the
regenerate
,
is
no
sinne
.
Ans.
All
sinne
deserueth
damnation
,
but
it
bringeth
not
damnation
to
any
,
in
whom
it
is
pardoned
,
as
it
is
in
all
the
children
of
God
,
&
that
is
Paules
meaning
,
that
there
is
nothing
that
shall
cause
damnation
,
in
them
which
are
in
Christ
Iesus
,
because
that
which
is
damnable
in
them
of
it selfe
,
is
made
veniall
for
Christs
sake
.
2
Christ
hath
purged
all
our
sinnes
.
Heb.
1.
3.
Therefore
concupiscence
in
the
regenerate
is
not
sinne
.
Ans.
This
is
a
monstrous
and
misshapen
reason
;
for
by
the
like
argument
,
because
Christ
hath
purged
all
sinnes
:
therefore
neither
adulterie
,
nor
manslaughter
should
bee
sinnes
any
more
.
3
Christians
regenerate
are
sanctified
and
washed
from
their
sinnes
and
offences
.
1
:
Cor:
6
:
11.
therefore
they
haue
no
sinne
,
and
consequently
Concupiscence
in
them
is
no
sinne
.
Ans.
1.
There
is
more
in
the
Conclusion
,
than
in
the
premisses
,
for
this
only
doth
follow
:
they
are
washed
and
sanctified
:
therefore
their
sins
are
not
imputed
to
them
.
For
if
they
were
not
sinnes
,
they
had
no
neede
to
bee
washed
from
them
,
2.
Washing
from
sinnes
,
doth
not
cause
,
t●at
they
should
not
be
,
but
it
respecteth
the
guilt
of
sin
,
which
is
taken
away
:
otherwise
the
regenerate
should
not
sin
any
more
,
which
sauoureth
of
the
error
of
the
Anabaptists
.
And
maruaile
it
is
,
that
our
Aduersaries
da●e
come
into
the
light
with
such
toyish
fooleries
.
The
Anabaptisme
of
the
Papists
.
4
Concupiscence
,
if
it
be
ouercome
,
as
it
is
in
the
regenerate
,
giueth
but
matter
of
victorie
and
glorie
vnto
them
,
therefore
it
is
not
sinnne
.
Ans.
1
It
were
a
shamefull
argument
,
for
by
the
like
reason
,
Satan
should
not
sinne
,
because
if
hee
be
ouercome
,
hee
doth
but
yeeld
vs
matter
of
reward
,
2.
It
is
a
fallacie
from
that
which
is
a
cause
by
accident
;
not
of
it selfe
:
for
we
may
not
say
that
Concupiscence
is
not
sinne
by
his
owne
nature
,
because
the
conquest
of
it
yeeldeth
vs
matter
of
glorie
.
5
If
concupiscence
be
sinne
,
then
all
sinnes
bee
equall
,
and
be
a
like
sinnefull
.
Answere
,
1.
Though
we
keepe
the
iust
degrees
of
sinnes
,
yet
sinnes
of
the
lowest
degree
,
cease
not
to
be
sinnes
:
and
qualities
in
the
smallest
degrees
doe
not
,
because
of
their
smallnesse
,
cease
to
be
such
qualities
,
as
they
by
nature
are
,
2
,
The
consequence
of
the
argument
should
bee
this
:
If
concupiscence
be
a
sinne
,
then
all
men
are
sinners
before
God
,
but
this
conclusion
liketh
not
our
Aduersaries
.
6
Sinnes
are
not
sins
,
vnlesse
they
bee
voluntarie
,
but
Concupiscence
is
not
voluntarie
:
therefore
,
&c.
Ans.
1
The
theologicall
knowledge
of
By
this
reason
originall
sinne
should
be
no
sinne
.
sinne
is
not
to
be
learned
out
of
Aristotle
,
or
Baldus
,
but
out
of
the
holy
Scripture
,
which
reckoneth
Concupiscence
and
inuoluntary
sins
amongst
sinnes
.
2
,
And
according
to
this
definition
of
the
Papists
,
Concupiscence
is
a
sinne
,
for
though
it
be
not
done
by
the
consent
and
will
of
the
spirit
,
yet
it
is
voluntarie
in
respect
of
the
flesh
,
(
Rom
,
7
,
25
,
)
3
,
It
is
a
proposition
Ethic.
N●
.
com
.
lib.
●
.
c.
5.
deliuered
by
Aristotle
himselfe
,
that
those
things
be
done
of
vs
willingly
,
the
beginning
&
cause
whereof
was
in
our selues
:
as
if
a
drunken
man
commit
any
fault
in
his
drunkenes
,
when
he
knoweth
not
what
hee
doth
,
and
cannot
auoid
it
,
yet
he
is
to
be
accounted
to
doe
it
willingly
;
because
himselfe
was
the
cause
of
his
ignorance
&
disabilitie
:
so
by
nature
God
made
vs
able
to
keepe
his
lawe
,
wee
through
our
fault
haue
lost
this
abilitie
,
&
haue
brought
vpon
our selues
a
necessitie
of
sinning
:
which
is
therefore
voluntarie
in
vs
,
because
our selues
were
the
cause
thereof
.
7
Concupiscence
,
when
it
hath
conceiued
.
bringeth
forth
sinne
,
Iames
,
1.
15.
therefore
Concupiscence
it selfe
is
not
sinne
,
but
the
cause
thereof
.
Ans.
1
:
Iames
speaketh
of
actuall
sinne
:
and
in
the
meane
while
he
doth
not
acquitte
concupiscence
of
the
name
of
sinne
:
for
if
therefore
concupiscence
be
not
sinne
,
because
that
,
which
springeth
from
it
,
is
by
Saint
Iames
called
sinne
,
then
neither
can
concupiscence
bee
a
sinne
in
the
vnregenerate
,
which
is
absurde
,
2
,
Seeing
euery
thing
doth
beget
and
bring
forth
his
like
(
to
insist
in
the
metaphore
of
S.
Iames
)
certainely
concupiscence
,
which
bringeth
forth
sinne
,
is
it selfe
sinne
also
.
And
that
which
maketh
another
to
be
so
,
is
it selfe
much
more
so
:
but
concupiscence
doth
tempt
and
entise
vs
to
sinne
,
as
saint
Iames
saith
in
the
same
place
,
therefore
,
&c
,
8
Concupiscence
is
in
the
Scripture
called
sinne
improperly
;
as
Christ
also
is
called
sinne
,
2.
Cor.
5.
21.
Ans.
1.
Why
wee
should
not
take
the
worde
sinne
in
his
proper
signification
in
the
place
alledged
(
2
,
Cor
,
5.
21
,
)
the
text
giueth
vs
reason
,
when
it
saith
,
That
God
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
but
there
bee
noe
reasons
why
,
when
wee
speake
of
concupiscence
,
wee
should
change
the
proper
signification
of
the
word
into
an
improper
,
2.
Neither
is
it
in
the
place
of
Paul
,
an
improper
speech
,
but
a
manner
of
phrase
borowed
from
the
Hebrewes
,
wherein
the
worde
sinne
is
taken
for
a
sacrifice
for
sinne
:
therefore
our
Aduersaries
doe
bewraie
their
great
ignorance
.
9
Blessed
is
hee
,
in
whose
spirit
there
is
no
guile
Psal.
32
,
●
.
therefore
Concupiscence
is
not
a
sinne
in
the
righteous
.
Ans:
1.
To
be
without
guile
is
opposed
vnto
hypocrisie
,
and
nothing
els
is
meant
,
but
that
the
righteous
are
of
a
single
&
vpright
heart
.
2.
It
is
a
fallacie
of
diuision
,
whiles
the
thinges
,
that
goe
before
,
are
seuered
from
those
that
follow
after
,
for
the
whole
verse
is
this
.
Blessed
is
the
man
to
whome
the
Lord
imputeth
not
iniquitie
,
and
in
whose
spirit
there
is
noe
guile
:
therefore
if
sinnes
be
not
imputed
,
yet
they
are
in
the
man
,
though
they
be
not
imputed
vn
to
him
.
10
The
fathers
denie
,
that
concupiscence
is
a
sinne
.
Ans.
They
denie
it
to
be
sinne
according
to
the
ciuill
definition
,
where
the
will
consenting
and
the
act
performed
and
consummated
is
vnderstood
:
not
according
to
that
definition
,
which
is
taken
out
of
Diuinitie
.
CHAP.
14
:
Of
the
Number
of
the
Sacraments
.
We
denie
not
,
but
that
the
ancient
writers
did
vse
the
word
Sacrament
some
times
(
but
in
a
very
general
signification
)
to
note
other
things
by
,
than
Baptisme
&
the
Lords
supper
,
partly
for
reuerence
,
&
partly
for
some
misterie
in
the
thing
.
But
the
question
is
of
the
more
stricte
and
most
proper
signification
of
the
word
Sacrament
,
in
such
sort
as
it
agreeth
to
the
Lords
Supper
and
to
Baptisme
.
Hereuppon
the
question
is
,
whether
the
other
fiue
papistical
Sacraments
(
to
wit
Confirmation
,
Penance
,
Extreme
Vnction
,
Order
and
Matrimony
)
be
to
be
receiued
vnto
the
number
of
Sacraments
in
such
sort
,
as
that
they
may
haue
the
like
autoritie
,
&
the
same
definition
of
a
Sacament
with
the
other
vndoubted
Sacraments
,
and
most
properly
so
called
.
Our
Aduersaries
contend
for
the
number
of
their
seauen
Sacraments
:
but
we
admit
not
of
that
number
,
for
these
reasons
.
Because
that
number
of
7
Sacraments
is
,
no
where
mentioned
in
holy
Scripture
.
Neither
can
there
be
any
of
the
ancient
fathers
shewed
,
who
did
precisely
recken
7
Sacraments
;
and
neither
moe
nor
fewer
.
Wheras
it
is
the
power
of
God
to
ordain
Sacraments
,
none
of
the
other
fiue
Sacraments
haue
the
words
of
Sacramentall
institution
contained
in
the
Scripture
.
Our
Aduersaries
themselues
cannot
(
although
their
schoolemen
haue
toyled
in
it
many
waies
but
al
in
vaine
)
they
cannot
,
I
say
,
giue
a
general
definition
of
a
Sacrament
,
which
is
not
larger
than
the
thing
defined
(
that
is
,
so
that
it
doth
not
admitte
within
the
definition
other
things
besides
those
7.
Sacraments
)
or
els
which
is
not
straiter
than
the
thing
defined
,
(
whiles
they
endeuour
to
exclude
other
things
,
which
besides
their
7.
Sacraments
doe
arise
out
of
their
larger
definition
)
that
is
,
which
is
so
framed
,
that
there
be
not
some
of
the
5
,
counterfeit
Sacraments
excluded
by
that
definition
.
Heere
our
Aduersaries
doe
sticke
in
doubtfull
plight
,
whiles
they
make
the
definition
of
a
Sacrament
either
too
large
or
too
straite
.
Seeing
those
two
,
vndoubted
Sacraments
,
the
Lords
Supper
and
Baptisme
,
doe
admitte
the
same
definition
,
and
may
be
contained
vnder
one
generall
definition
,
so
that
whatsoeuer
in
that
generall
definition
agreeth
to
the
one
,
the
same
agreeth
to
the
other
also
;
why
should
the
other
5
controversed
Sacraments
,
if
they
be
truely
and
properly
Sacraments
,
why
shold
they
want
this
proprietie
of
a
common
definition
,
and
why
should
they
not
be
pertakers
of
the
same
definition
?
Contrariwise
our
aduersaries
doe
reason
,
1
As
there
are
7
spirituall
diseases
,
so
there
must
bee
7
remedies
and
Sacraments
.
And
as
there
be
7
cardinall
vertues
;
so
there
must
be
7
Sacraments
,
which
conferre
the
same
.
Answere
1.
These
diseases
and
these
vertues
what
euer
they
be
,
were
in
the
time
of
the
old
Testament
also
.
If
therefore
7
Sacraments
be
necessarily
concluded
from
the
7
diseases
and
7
vertues
,
it
will
likewise
follow
,
that
in
the
olde
testament
there
were
neither
moe
nor
fewer
than
seauen
:
but
because
the
consequent
is
false
,
therfore
the
Antecedent
is
false
also
.
2
,
Besides
,
those
diseases
and
vertues
may
either
bee
restrained
to
fewer
,
or
extended
to
moe
:
these
are
therfore
ropes
of
sande
.
2
The
number
of
seauen
in
the
Scripture
is
an
holy
number
,
and
is
oftentimes
vsed
in
mysteries
the
7
,
Seales
,
Reuel.
5.
1.
the
7
trumpets
;
Revel.
8.
6
,
the
7
starres
&
Candlestickes
Reuel.
1
,
13
,
16
,
the
7
loues
,
Matt
15
,
34.
the
7
eyes
vpon
one
stone
Zachar
,
3.
9.
and
such
like
both
in
the
old
&
new
testament
,
concerning
the
number
of
seauen
,
therefore
there
are
7
Sacraments
.
Answere
1.
If
our
Aduersaries
would
make
a
perfect
syllogisme
,
thus
it
should
be
framed
:
wheresoeuer
in
Scripture
there
is
the
number
of
seauen
,
there
the
7
Sacraments
are
prefigured
&c.
But
this
proposition
,
as
is
cannot
be
proued
,
so
it
is
ridiculous
,
and
therefore
our
Aduersaries
keepe
it
close
.
2
,
Yea
,
not
7.
but
70
Sacraments
might
by
the
same
reason
bee
proued
,
seeing
that
the
number
of
Seuentie
is
often
vsed
in
Scripture
.
The
captiuitie
of
Babilon
endured
70
yeeres
there
were
70
palme
trees
in
Elim
,
Exod
,
15.
27
,
the
patriarches
descended
into
Egypt
with
70
soules
,
there
were
70
Elders
of
the
people
,
there
are
70
yeares
of
our
life
,
Psal:
90
,
10.
Christ
chose
70
disciples
;
we
must
pardon
our
brother
that
sinneth
against
vs
,
seuentie
times
seauen
times
in
one
day
,
&c:
It
is
therefore
a
fallacie
taking
that
for
a
cause
,
which
is
no
cause
,
whereof
followeth
no
conclusion
:
3
There
are
7
principall
orders
in
the
Church
.
The
first
is
of
them
that
enter
into
it
,
whereto
answeareth
Baptisme
.
The
second
is
of
them
that
warre
and
plaie
the
souldiers
,
and
to
this
confirmation
answereth
.
The
third
of
them
that
resume
strength
and
refreshing
,
in
the
Euchariste
;
the
fourth
of
them
that
arise
after
a
fall
,
by
pennance
▪
The
fift
is
of
them
that
depart
out
,
with
extreame
vnction
.
The
sixt
of
them
,
that
minister
and
doe
seruice
in
the
Church
,
and
heereto
belong
holy
orders
.
The
seuenth
is
of
them
,
that
bring
in
newe
souldiers
,
by
matrimonie
:
therefore
needes
it
must
be
,
that
there
be
:
7.
Sacraments
,
and
neither
more
nor
lesse
:
Answere
,
These
distinctions
of
orders
,
diseases
,
vertues
,
are
speculations
of
idle
braines
,
which
cannot
beget
vs
any
Sacraments
,
for
it
should
be
proued
by
the
holy
Scriptures
,
that
all
these
things
haue
the
force
and
propertie
of
Sacraments
.
2.
Neither
may
the
counterfeit
Dionisius
in
his
Ecclesiasticall
Hierarchie
rest
content
with
this
number
of
7
,
for
such
reason
:
as
these
be
:
4
The
fathers
haue
giuen
the
name
of
Sacrament
vnto
other
things
beside
Baptisme
and
the
Supper
Ans:
1.
Yet
did
they
neuer
precisely
define
the
number
of
7
Sacraments
to
be
necessarie
,
2.
Neither
did
they
name
other
thinges
Sacraments
in
the
like
sorte
,
as
they
did
Baptisme
and
the
Lords
Supper
,
but
either
they
called
them
so
,
for
renerence
of
the
things
,
or
for
some
mystery
in
them
.
A
particular
Examination
of
the
fiue
Papisticall
Sacraments
.
Whether
that
the
other
5
Popish
Sacraments
be
to
be
called
properly
&
truly
Sacraments
,
(
seeing
that
the
word
Sacrament
is
not
contained
in
the
Scripture
)
we
can
not
better
learne
,
than
if
the
true
properties
of
Sacraments
be
fetched
from
the
definition
and
nature
of
the
two
proper
and
vndoubted
Sacraments
,
baptisme
and
the
Lords
supper
.
Wherby
afterward
,
the
agreeing
or
disagreeing
of
the
rest
of
the
Popish
Sacraments
,
wil
be
made
manifest
.
For
this
is
a
ground
without
conrrouersie
,
so
that
it
neither
can
,
nor
ought
to
bee
refused
of
either
side
.
Now
the
properties
of
a
true
Sacrament
(
as
they
are
taken
out
of
Baptisme
&
the
Lords
Supper
)
be
these
.
There
is
required
on
outward
signe
,
or
visible
,
materiall
and
corporall
element
,
which
may
by
a
certaine
and
set
rite
and
gesture
,
be
handled
vsed
and
giuen
.
It
is
required
,
that
the
Element
and
the
rite
haue
an
assured
divine
commandement
and
institution
.
That
it
be
an
institution
and
commandement
of
the
New
testament
.
That
it
be
such
an
institution
or
ordinance
,
which
is
to
last
not
only
for
a
time
,
but
to
the
ende
of
the
world
.
That
there
be
some
promise
of
God
,
of
the
grace
,
fruite
and
effect
of
the
Sacrament
.
That
that
promise
bee
not
bare
and
naked
,
but
ioyned
vnto
,
and
as
it
were
clothed
with
that
Sacramentall
signe
.
That
the
promise
be
not
of
any
forte
of
blessings
either
Corporall
or
Spirituall
,
but
of
Iustification
,
Reconciliation
,
and
the
whole
benefite
of
Redemption
.
That
it
be
not
a
generall
promise
only
,
but
such
as
respecteth
euery
one
,
euen
euery
particular
man
that
vseth
the
Sacraments
.
These
properties
and
conditions
,
seeing
they
agree
to
both
the
vndoubted
Sacraments
in
all
things
;
it
must
needes
bee
,
that
the
other
,
if
they
be
true
Sacraments
agree
with
them
in
the
properties
rehearsed
.
Contrariwise
our
aduersaries
doe
reason
.
1
The
Apologie
of
the
Augustane
Confession
doth
admitt
absolution
and
orders
into
the
number
of
Sacraments
,
therefore
themselues
(
the
Autors
of
the
Apologie
)
doe
not
obserue
the
properties
proposed
.
Ans.
1
They
admitte
them
for
Sacraments
,
in
a
general
acception
of
the
word
sacrament
,
according
to
which
acception
,
the
fathers
called
all
those
things
Sacraments
,
whereby
the
generall
promises
of
God
were
applied
to
euery
seuerall
man
;
in
which
the
Ministerie
may
be
called
a
Sacrament
:
It
is
therefore
a
fallacy
from
that
which
is
spoken
but
in
some
respect
onely
,
to
the
same
taken
absolutely
in
all
respects
,
2
,
But
because
Absolution
and
Orcers
doe
want
the
visible
Element
,
the
Apologie
doth
protest
,
that
it
can
endure
they
should
be
called
by
the
name
of
Sacraments
,
so
that
they
be
not
made
equall
to
Baptisme
and
the
Lords
Supper
.
Therfore
the
Apologie
doth
not
speak
of
that
signification
of
the
worde
Sacrament
,
where
of
wee
heere
dispute
.
And
therefore
there
be
foure
termes
in
the
argument
.
2
The
same
Apologie
protesteth
that
they
will
not
contend
about
the
word
Sacrament
,
therefore
it
is
friuolous
to
dispute
thereof
so
exactlie
.
Ans.
Because
the
worde
Sacrament
is
a
thing
not
contained
in
Scripture
,
therefore
the
autors
of
the
Apologie
doe
not
brawle
about
the
word
:
In
the
meane
time
the
controuersie
of
the
matter
and
thing
signified
by
it
,
is
not
layd
aside
:
that
is
,
whether
there
bee
one
and
the
same
reason
and
dignitie
of
Baptisme
and
the
Lords
Supper
,
as
of
the
other
,
which
ouer
and
besides
these
two
,
are
by
our
Aduersaries
graced
with
the
name
of
Sacraments
:
They
doe
therefore
but
dallie
by
a
fallacie
from
that
is
spoken
in
some
respect
only
to
the
same
taken
absolutely
:
Nowe
then
let
vs
compare
and
examine
the
5
popish
Sacraments
seuerally
euery
one
by
it selfe
,
by
the
proposed
properties
1
Confirmation
:
We
cannot
allow
Confirmation
for
a
Sacrament
for
these
reasons
following
.
Because
it
hath
no
commandement
from
God
,
for
there
appeareth
not
so
much
as
any
steppes
of
commandement
,
or
example
in
the
holy
scripture
,
wherby
it
may
be
certaine
,
that
the
faithful
were
annointed
by
the
Apostles
with
the
oile
of
confirmation
,
and
that
magically
exorcized
or
coniured
.
1
Philip
is
not
said
to
haue
confirmed
the
treasurer
of
Candace
.
Act
,
8
,
27
,
&c.
2
Neither
is
it
written
that
Peter
did
it
to
the
three
thousand
Iewes
that
were
conuerted
,
Act
,
2
,
40
,
41
,
&c.
3
Neither
is
it
read
,
that
Paul
confirmed
any
of
the
beleeuers
with
oile
or
Chrisme
,
in
all
the
storie
of
the
actes
of
the
Apostles
.
●
There
are
abominations
in
the
Popish
confirmation
.
1
That
Exorcizing
or
coniuring
of
Chrisme
is
altogether
magicall
,
whereby
some
legions
of
Diuels
are
coniured
from
the
oile
;
superstitions
,
the
signe
of
the
Crosse
and
others
,
being
annexed
thereto
.
2
It
turneth
to
the
disgrace
of
Baptisme
,
as
if
more
grace
were
receiued
in
confirmation
,
than
in
Baptisme
,
according
to
the
doctrine
of
the
Papists
.
Contrariwise
our
Aduersaries
doe
dispute
.
1
,
In
confirmation
there
is
the
matter
or
element
,
oile
,
and
the
word
of
the
Lord
,
In
the
name
of
the
Father
,
&c.
it
is
therefore
a
Sacrament
.
Answere
:
1.
There
is
no
commaundement
of
God
,
whereby
wee
are
enioined
to
vse
oile
,
to
confirme
the
mindes
of
the
faithfull
.
2
,
By
the
same
reason
,
when
wee
say
grace
at
dinner
,
there
is
the
matter
,
meate
,
and
the
forme
,
the
word
of
blessing
it
,
or
giving
thanks
:
therefore
by
the
same
reason
wee
should
eate
and
drinke
nothing
but
Sacraments
.
3.
There
wanteth
also
the
commaundement
of
God
,
whereby
the
word
of
blessing
and
consecration
is
appointed
and
tyed
to
the
visible
element
.
It
is
therefore
a
fallacie
taking
for
a
cause
,
that
which
is
no
cause
,
and
heere
bee
brought
partiall
causes
,
not
totall
:
part
of
those
thinges
,
that
are
required
to
a
Sacrament
,
but
not
all
.
2
,
The
Apostles
Peter
and
Iohn
confirmed
the
Samaritanes
,
and
Paul
the
Ephesians
.
Act.
8
,
15
,
17
,
and
19
,
6.
Ans.
1.
We
reade
not
one
word
that
they
confirmed
them
with
exorcized
oile
,
or
giving
a
blow
on
the
eare
,
which
is
the
Popish
ceremonie
.
2.
The
places
alleaged
do
speake
of
the
wonderfull
gifts
of
the
holy
Ghost
,
which
are
ceased
in
the
Church
:
but
Sacraments
ought
not
to
cease
,
but
and
if
our
Aduersaries
can
bestow
the
admirable
gifts
of
the
holy
Ghost
by
their
confirmation
,
wee
will
also
receaue
their
confirmation
.
3.
Christ
instituted
the
Sacrament
of
Confirmation
,
and
the
consecration
of
the
Chrisme
,
the
day
before
he
suffered
.
Ans:
1.
Let
them
,
if
they
can
,
shew
vs
one
sillable
heereof
in
the
whole
storie
of
the
Gospell
.
2.
Certaine
writings
,
wherein
such
traditions
are
recorded
,
as
beeing
receaued
from
Christ
,
which
are
thrust
vpon
vs
vnder
the
name
of
antiquitie
,
are
counterfaits
:
neither
are
they
warrant
inough
to
make
a
new
Sacrament
.
4
:
Certaine
persons
were
annointed
with
oile
in
the
old
Testament
:
therfore
Christians
ought
to
be
confirmed
with
it
.
Ans.
1.
Our
Sacraments
ought
by
their
beginning
to
be
Sacraments
of
the
new
Testament
.
2.
Oile
in
the
olde
Testament
was
a
shadowing
of
the
holy
Ghost
:
but
shadowes
are
alreadie
ceased
,
therefore
this
is
an
inconsequent
argument
.
3
,
And
,
if
oile
may
be
translated
out
of
the
olde
Testament
into
the
new
,
why
should
not
also
all
other
the
ceremonies
of
the
Leviticall
law
,
which
Christ
hath
abrogated
at
his
comming
?
5.
The
beleevers
were
confirmed
by
the
imposition
of
the
hands
of
the
Apostles
.
Answere
.
1.
The
Apostles
laied
their
hands
on
the
beleevers
,
that
they
might
receaue
the
wonderfull
gifts
of
the
holy
Ghost
(
as
was
aforesaid
)
besides
it
was
to
last
but
for
a
time
,
neither
was
it
vsed
towards
all
:
for
there
were
many
thousands
of
Christians
,
on
whom
the
Apostles
laied
not
their
hands
:
for
those
wonderfull
gifts
were
not
bestowed
on
all
Christians
.
And
what
is
this
then
to
Popish
Confirmation
?
2.
Heere
bee
more
termes
than
three
.
1
,
Confirmation
.
2
,
Sacrament
.
3.
Laying
on
of
hands
.
4
:
Ceremonies
different
from
laying
on
of
hands
.
5
,
The
bestowing
of
the
gifts
of
the
holy
▪
Ghost
.
6.
The
bare
Popish
spectacle
of
Chrisme
or
oile
.
6.
Christ
confirmed
the
little
children
.
Mar.
10
:
16
:
therefore
Confirmation
is
a
Sacrament
.
Ans.
1.
The
Antecedent
speaketh
of
blessing
and
praier
(
such
a
Confirmation
as
is
vsed
at
this
day
in
our
Churches
)
neither
is
there
any
mention
of
oile
:
but
the
Consequent
speaketh
of
a
quite
other
thing
,
altogether
different
from
the
action
of
Christ
:
there
arise
therefore
foure
termes
.
(
2
)
Penance
;
Repentance
,
though
it
bee
necessarie
for
all
men
,
yet
it
is
not
to
bee
counted
among
the
Sacraments
,
for
these
reasons
.
Repentance
was
commaunded
,
and
was
necessarie
in
the
olde
Testament
also
:
but
our
Sacraments
ought
to
be
the
institutions
of
the
new
Testament
.
Seeing
in
the
olde
Testament
(
where
also
was
repentance
)
it
was
not
reckoned
for
a
Sacrament
;
why
should
it
now
be
?
It
wanteth
a
visible
element
,
ordained
by
God
for
Repentance
.
Those
ceremonies
,
which
the
Papists
vse
in
their
penance
(
laying
on
of
handes
and
such
like
)
haue
no
promise
,
that
God
will
be
effectuall
,
in
vs
by
those
rites
:
The
Popish
penance
is
polluted
with
manie
humane
traditions
and
corruptions
,
as
shall
bee
declared
in
his
proper
place
(
Chap.
23
)
for
which
cause
it
deserveth
not
the
name
of
a
Sacrament
.
Contrariwise
our
Aduersaries
doe
dispute
.
1
,
penance
is
commaunded
,
Mar:
1
,
15
:
Math:
3
,
2.
therefore
it
is
a
Sacrament
.
Answer
.
1.
It
is
a
fallacie
,
for
that
there
is
not
a
sufficient
reckoning
vp
of
the
causes
and
parts
requisite
to
a
Sacrament
:
for
not
some
one
or
other
partiall
cause
alone
,
is
a
sufficient
cause
of
a
Sacrament
.
2.
By
the
same
reason
Charitie
should
be
a
Sacrament
too
,
for
that
also
hath
the
commandement
of
Christ
.
Ioh.
13
,
34.
and
in
other
places
.
2
,
Penance
hath
an
outward
element
also
,
as
the
laying
on
of
hands
:
therefore
it
is
a
Sacrament
.
Ans.
1.
If
the
ceremonies
of
actions
performed
by
the
hand
bee
elements
in
the
Sacraments
;
then
in
Baptisme
there
will
bee
two
elements
,
to
wit
,
water
and
the
laying
to
of
the
hands
,
or
the
washing
of
the
childe
by
the
hand
of
the
Minister
:
which
is
absurd
:
therefore
the
Antecedent
is
false
.
2.
The
rite
or
ceremony
of
laying
on
of
hands
,
is
not
commaunded
in
Scripture
.
3.
Neither
can
it
be
shewed
,
that
the
grace
of
God
is
tyed
to
the
ceremonie
.
Neither
doe
we
reade
,
that
Iohn
Baptist
laied
his
hands
vpon
euery
one
of
that
innumerable
multitude
of
men
,
whom
vppon
their
repentance
hee
baptized
.
3.
In
penance
there
is
an
application
of
the
grace
of
God
to
euery
one
in
particular
:
therefore
it
is
a
Sacrament
.
Answere
.
It
is
a
fallacie
,
from
an
vnsufficient
cause
:
for
remission
of
sinnes
is
applied
to
euerie
one
in
particular
by
faith
,
and
yet
it
is
not
therefore
a
Sacrament
.
And
as
Papists
say
,
the
grace
of
iustification
is
applied
to
euery
one
in
particular
by
good
works
▪
therefore
,
according
to
their
opinion
,
the
good
works
of
the
regenerate
should
bee
counted
amongst
the
Sacraments
.
And
by
this
meanes
what
an
infinite
number
of
Sacraments
shall
we
haue
?
(
3
)
Order
.
Wee
denie
that
Popish
Orders
are
to
bee
accounted
a
Sacrament
)
if
we
speake
properly
of
a
Sacrament
)
for
these
reasons
.
Because
it
hath
no
outward
element
.
Because
the
rites
,
which
are
there
woont
to
bee
vsed
,
haue
neither
example
of
the
Apostles
,
nor
commandement
of
Christ
;
and
therefore
they
haue
no
promise
of
grace
to
the
receaver
.
Because
those
things
,
which
are
alleaged
out
of
Scripture
for
their
degrees
of
Orders
,
are
very
ridiculous
.
1.
That
Christ
was
Ostiarius
,
a
doore-keeper
,
and
so
thereby
did
institute
this
See
Durandus
in
his
book
called
Rationale
Divinoru●
officioru●
.
degree
of
Orders
,
they
triflingly
proue
,
because
he
said
.
I
am
the
doore
:
by
mee
if
any
man
enter
in
,
hee
shal
be
saved
.
Ioh.
10
9.
And
so
their
Ostiarij
,
the
dore
keepers
in
Poperie
shall
be
that
dore
,
by
which
we
must
enter
into
heauen
.
2.
The
degree
of
Lector
or
Reader
they
proue
,
because
Christ
did
reade
out
of
the
booke
of
Isai
.
Luk
,
4
,
17.
3
,
They
proue
the
degree
of
Exorciste
,
because
Christ
gaue
power
to
his
Apostles
to
cast
out
Devils
.
Mar.
6.
7
,
13.
4
,
The
degree
of
Acolythites
,
they
proue
,
because
Christ
saide
:
Hee
that
followeth
mee
,
walketh
not
in
darknesse
.
Iohn
:
8.
12.
5.
The
degree
of
Subdeacon
is
proued
,
because
Christ
when
he
washed
the
Apostles
feete
,
was
girded
about
with
a
linnen
to
well
.
Ioh:
13.
4.
6
,
They
proue
the
degree
of
Deacon
,
because
Christ
did
distribute
the
Eucharist
or
Communion
to
his
Apostles
,
Math:
26
26
,
&c.
7
,
They
proue
the
degree
of
Priesthood
,
because
Christ
was
a
Priest
after
the
order
of
Melchisedech
:
because
hee
offered
himselfe
to
his
Father
in
his
last
supper
:
because
there
he
ordained
his
Apostles
to
be
Priests
.
Because
the
rites
of
the
popish
ordination
,
a
great
part
of
them
be
taken
out
of
the
ould
Testament
,
where
the
Priest
was
annointed
with
oile
&c.
Wherfore
those
belong
not
to
the
Sacraments
of
the
newe
Testament
,
vnlesse
we
would
bring
Christians
backe
againe
to
Iudaisme
.
Because
the
end
of
the
popish
ordination
is
not
intended
and
destinated
to
the
preaching
of
the
Gospell
,
but
to
the
offering
of
the
sacrifice
of
the
masse
,
for
the
liuing
and
for
the
dead
.
Which
how
great
an
impietie
it
is
,
shall
bee
declared
afterward
in
the
chapter
of
the
masse
.
Contrariwise
our
Aduersaries
doe
reason
thus
.
1
The
institution
of
the
ministery
is
contained
in
the
Olde
and
New
Testament
.
Therefore
it
is
a
Sacrament
.
Ans.
1.
The
maior
proposition
(
which
our
Aduersaries
doe
not
set
downe
)
is
manifestly
false
,
which
should
be
this
:
whatsoeuer
is
instituted
in
the
Olde
and
New
Testament
,
that
is
a
Sacrament
.
2
;
It
is
a
fallacy
from
an
vnsufficient
reckoning
vp
of
the
causes
;
for
it
is
not
some
one
propertie
of
a
sacrament
,
that
can
suffice
,
vnlesse
there
bee
a
sufficient
cause
brought
,
that
is
such
a
one
,
as
consisteth
of
all
the
properties
,
which
concurre
to
the
making
of
a
Sacrament
,
3.
There
is
more
in
the
Conclusion
,
than
in
the
premisses
.
For
there
doth
no
more
follow
,
but
that
the
Ministerie
dependeth
not
vpon
humane
but
deuine
authoritie
.
4
,
And
by
the
like
reason
,
(
to
answere
them
by
an
instance
)
the
ordination
of
the
Magistrate
should
be
a
Sacrament
For
it
hath
his
institution
both
in
the
Olde
and
New
Testament
.
2
Order
hath
a
visible
signe
,
the
imposition
of
hands
as
appeareth
by
the
ordination
vsed
of
the
Apostles
.
Therefore
it
is
a
Sacrament
.
Ans
,
1
,
We
answered
a
little
before
,
that
imposition
of
handes
is
not
the
Element
or
matter
of
a
Sacrament
.
2
,
We
doo
not
reade
that
that
ceremonie
was
euer
commanded
of
Christ
.
3
,
[
](A08562-e33470-b)b
b
*
Though
there
be
no
certain
command●ment
for
imposition
of
h●●des
,
yet
because
we
And
it
is
now
in
the
liberty
of
the
church
to
v●e
it
,
or
not
to
vse
it
.
But
sacraments
haue
not
Ceremonies
which
are
left
to
mens
liberty
.
Seeing
then
heere
be
vnderstood
sacramentall
Ceremonies
,
both
which
are
see
that
it
was
still
vsed
of
the
Apostles
their
so
precise
vsing
of
it
.
ought
to
be
vnto
vs
in
steed
of
a
comman
dement
.
Calvin
Iustitut
.
lib.
4.
cap.
3
5.
16.
How
soeuer
,
there
is
no
thing
in
it
to
make
it
the
matter
of
a
Sacrament
.
left
,
and
which
are
not
left
to
mens
choise
and
libertie
,
there
arise
fower
termes
.
3
The
order
of
the
Ministerie
hath
a
promise
of
grace
,
that
God
will
work
effectually
by
the
ministerie
.
Therefore
it
is
a
Sacrament
.
Ans
,
1.
That
promise
respecteth
rather
the
hearers
,
than
him
,
that
is
ordained
.
For
he
may
preach
vnto
others
to
their
saluation
and
himselfe
be
a
cast-away
:
but
the
Sacraments
doe
apply
grace
to
him
,
that
vseth
them
.
4
But
wee
reade
that
in
Ordination
grace
i●
bestowed
vpon
them
,
which
are
ordained
.
As
we
reade
of
Timothy
,
2
,
Timoth
,
1
,
6.
Answer
.
1
,
The
Apostles
had
the
gift
of
miracles
,
and
did
giue
the
Holy-ghost
miraculously
by
the
imposition
of
hands
,
2
,
GOD
dooth
vsually
worke
by
the
good
meanes
ordained
by
himselfe
:
and
so
dooth
bestowe
his
grace
vppon
the
person
which
was
ordayned
at
the
praier
and
request
of
the
whole
congregation
,
gathered
together
in
his
name
for
so
holy
an
exercise
.
Yet
wee
may
not
therefore
thinke
,
that
the
imposition
of
hands
is
a
sacramentall
signe
,
which
conferreth
grace
.
5
Augustine
,
writing
against
the
Donatistes
dooth
call
Order
a
Sacrament
:
as
doo
other
of
the
Fathers
also
.
Ans
,
1.
They
did
so
in
some
sort
and
respect
,
for
the
excellencie
and
reuerence
of
the
ministerie
,
which
the
Donatistes
did
debase
.
2.
The
Fathers
vsed
the
word
Sacrament
in
a
larger
signification
,
than
we
here
take
it
,
as
was
sayde
in
the
beginning
of
this
Chapter
.
4.
Matrimonie
.
Why
wee
doe
not
account
matrimonie
for
a
Sacrament
,
these
be
our
reasons
:
Because
it
hath
no
promise
of
grace
of
iustification
.
Because
by
the
same
reason
it
should
haue
been
a
Sacrament
in
the
Olde
Testament
,
which
the
Papists
will
not
grant
.
Because
if
it
were
a
Sacrament
,
then
Sacraments
should
bee
amongst
infidells
,
and
without
the
Church
▪
which
is
absurde
,
Because
it
hath
no
visible
Element
.
Because
there
is
there
no
applying
of
grace
.
Because
our
Aduersaries
doo
so
speake
of
Matrimonie
,
that
they
leaue
no
place
for
it
Pope
Syricius
.
among
Sacraments
,
calling
it
a
carnall
state
,
wherein
they
that
live
,
cannot
please
God
;
they
say
also
that
Priests
are
polluted
by
this
state
.
How
then
dare
they
call
Matrimony
a
Sacrament
,
seeing
their
Ecclesiasticall
persons
doe
abhorre
it
,
as
a
prophane
thing
Contrariwise
our
aduersaries
doe
dispute
.
Paul
calleth
matrimonie
a
Sacrament
,
Ephes
,
5
,
32.
Ans
,
1
,
The
Papists
translation
is
corrupt
the
worde
in
the
Greeke
,
signifieth
a
mysterie
or
secre●●
,
Paul
sayth
not
of
mariage
,
that
it
is
a
mysterie
,
but
of
the
spiritual
coniunction
of
Christ
&
his
Church
as
hee
expoundeth
himselfe
,
But
I
speake
concerning
Christ
and
the
Church
▪
2
Mariage
is
honourable
among
all
,
and
the
bed
without
spott
,
Hebrewes
13
,
4.
But
the
bed
should
not
be
without
spot
,
if
there
were
not
They
bee
the
wordes
of
Eckius
in
his
Enchiridion
.
the
Grace
of
the
Sacrament
.
Ans
,
1
,
The
Ministerie
,
Magistrates
,
Parents
are
honourable
,
and
yet
no
Sacraments
.
2
,
Here
is
a
fallacie
taking
that
for
a
cause
which
is
not
.
For
the
bed
is
sayde
to
bee
vnspotted
,
not
because
matrimonie
is
a
Sacrament
,
but
because
the
religious
Man
and
Wife
dooth
not
defile
the
bedde
with
whoredome
and
adulterie
;
as
the
next
words
following
do
declare
.
3
,
If
the
grace
of
the
Sacrament
doo
make
the
bed
spotlesse
,
why
do
they
not
grant
matrimony
to
their
priests
?
why
doo
they
esteeme
it
more
tollerable
,
for
a
Priest
to
bee
a
whoremonger
and
adulterer
,
than
a
married
man
?
For
such
Priests
haue
they
to
lerated
manie
in
poperie
,
when
as
they
will
not
away
with
honest
mariage
.
3
Mariage
hath
the
promise
of
eternall
life
For
the
woman
shall
bee
saued
by
bearing
of
children
,
1
,
Timoth
,
2.
15.
Ans.
1
,
By
this
reason
all
married
persons
,
euen
the
infidels
should
bee
saued
.
2
,
Paul
comforteth
women
;
that
their
sorrowes
which
GOD
layeth
vpon
them
for
a
punishment
,
do
turne
to
them
to
bee
offices
of
their
calling
,
&
exercises
of
the
crosse
,
of
a
Sacrament
neuer
a
word
,
3
Paul
speaketh
vpon
supposition
and
with
limitation
;
If
they
continue
in
faith
,
&c.
Hee
dooth
not
ascribe
saluation
to
matrimony
,
but
onely
dooth
teach
,
that
those
wiues
shall
be
saued
in
the
state
of
wedlocke
,
who
keep
faith
,
godlinesse
,
charitie
,
and
chastitie
.
4.
Godly
women
,
by
perseuerance
in
faith
,
loue
▪
&c.
doo
sanctifie
their
matrimonie
;
but
sacraments
are
not
sanctified
by
man
,
but
on
the
contrarie
side
,
men
receiue
sanctification
from
the
Sacrament
.
4
The
vnbeleeuing
husband
is
sanctified
by
the
Wife
.
1
,
Cor.
7
,
14
Seeing
therfore
Matrimonie
hath
the
power
of
sanctifying
,
it
is
a
Sacrament
.
Answ.
1.
If
this
sanctifying
heere
spoken
of
,
pertaine
to
saluation
,
then
it
followeth
,
that
infidels
shall
bee
saued
by
their
belieuing
wines
;
which
is
absurde
;
but
if
to
sanctifie
heere
signifie
an
other
thing
,
then
the
argument
falleth
to
the
ground
,
2
,
But
there
bee
fowre
termes
;
For
in
the
Antecedent
holy
signifieth
(
after
the
phrase
of
the
Hebrues
)
that
which
is
granted
and
permitted
as
a
thing
that
is
lawfull
to
be
vsed
in
holy
manner
(
in
which
sense
creeping
things
are
saide
to
be
purified
,
Acts
,
10
,
15.
)
but
in
the
consequent
it
is
taken
for
sanctitie
or
holinesse
and
iustification
and
renouation
.
5
Matrimonie
hath
his
institution
&
blessing
from
God
,
Gen.
2
,
18
,
22
,
24.
Therefore
it
is
a
Sacrament
.
Ans.
That
promise
of
blessing
is
not
of
the
grace
of
iustification
and
reconciliation
,
but
onely
of
a
temporall
felicitie
.
It
is
nothing
therfore
to
a
Sacrament
,
which
is
conuersant
onely
about
the
grace
of
reconciliation
.
6
Matrimonie
is
a
remedie
or
medicine
(
as
the
schoole-men
speake
)
of
a
spirituall
disease
,
to
witfornication
,
1
,
Cor
,
7
,
2
,
Ans
,
1
,
This
is
not
sufficient
to
make
it
a
Sacrament
;
because
it
is
a
remedie
against
fornication
!
2
,
Faith
and
praier
are
remedies
against
tentations
:
shall
they
therefore
bee
counted
Sacraments
?
(
5
)
Extreame
vnction
.
We
admit
not
of
extreame
vnction
;
because
it
neither
hath
the
wordes
of
institution
which
is
to
continue
in
Church
,
nor
any
certaine
ordination
of
his
rite
,
described
by
the
circumstances
thereof
,
nor
the
promise
of
grace
of
iustification
,
nor
any
other
property
at
all
of
a
true
Sacrament
.
Contrariwise
our
Aduersaries
doe
dispute
.
1.
Extreame
vnction
hath
the
outward
element
of
oile
;
therefore
it
wanteth
not
the
property
of
a
Sacrament
.
Ans.
Vnlesse
to
this
element
there
come
the
word
,
to
destinate
it
to
this
purpose
,
to
con
maund
it
,
and
to
promise
the
forgiuenes
of
sinnes
,
and
euerlasting
life
(
of
all
which
our
Aduersaries
can
shew
nothing
in
the
Scripture
)
their
oile
of
the
sicke
is
no
more
to
bee
esteemed
,
than
oile
Oliue
,
which
is
provided
to
be
sawce
for
a
sallet
of
hearbs
.
2.
The
Apostles
did
annoint
many
sicke
men
with
oile
,
and
healed
them
.
Mark
.
6.
13
,
therefore
Extreame
vnction
is
a
Sacrament
,
en●oined
by
Christ
to
the
Apostles
.
Ans:
1.
That
annointing
was
a
temporarie
thing
,
neither
hath
it
any
commaundement
,
that
we
should
do
the
like
.
2.
By
the
same
reason
the
handkerchiefs
of
Paul
(
Act:
19.
12.
and
the
shadowe
of
Peter
,
whereby
manie
sicke
men
were
healed
(
Acts.
15.
15.
)
should
be
Sacraments
.
3.
The
text
speaketh
of
miraculous
gifts
,
which
because
they
endured
but
for
a
time
,
doe
not
come
within
the
compasse
of
Sacraments
.
3
Is
any
man
sicke
among
you
?
let
him
call
for
the
elders
of
the
Church
,
and
let
them
pray
for
him
,
and
annoint
him
with
oile
.
&c.
Iames
,
5.
14.
Answer
.
1.
It
followeth
not
:
Iames
speaketh
of
oile
,
therefore
of
oile
of
Extreame
vnction
magicallie
exorcized
.
2.
That
annointing
was
not
extreame
vnction
,
but
was
for
the
recoverie
of
health
;
whereas
on
the
contrarie
side
extreame
vnction
is
administred
in
Poperie
,
to
them
which
are
readie
foorth-with
to
die
,
when
there
is
no
hope
of
any
recoverie
.
3
,
The
meaning
of
Saint
Iames
is
,
that
praier
should
be
made
for
the
sick
,
that
their
sinnes
may
bee
forgiven
them
,
whereby
they
haue
drawne
sicknes
vpon
them
:
but
thence
ariseth
no
Sacrament
.
4.
Caietan
no
meane
Cardinall
among
the
Papists
,
saith
this
place
cannot
bee
vnderstoode
of
extreame
vnction
,
but
of
the
miraculous
annointing
spoken
of
▪
Mark
,
6.
Whereof
hee
giveth
three
reasons
.
1
,
Because
Iames
doth
not
say
:
Is
anie
man
sicke
vnto
death
,
but
simply
,
is
any
man
sicke
.
2
,
The
end
and
effect
heereof
is
the
easing
of
the
sicke
:
but
of
remission
of
sins
he
speaketh
not
but
only
conditionally
:
wheras
Extreame
vnction
is
not
administred
but
at
the
point
of
death
,
&
is
directly
intended
for
remission
of
sinnes
.
3
,
Iames
bids
call
for
many
Ministers
to
one
sicke
man
,
both
to
pray
for
him
and
to
annoint
him
;
which
is
much
different
from
the
rite
of
Extreame
vnction
.
So
one
of
their
owne
pillars
hath
wyped
them
of
two
places
at
once
.
(
This
of
Iames
and
the
sixth
of
Marke
)
which
are
the
onely
shewes
of
authoritie
,
the
Papists
haue
for
this
forged
Sacrament
.
CHAP.
15.
Of
Transsubstantiation
.
OVr
Aduersaries
doe
expound
the
sacramentall
vnion
in
the
Eucharist
,
to
bee
by
manner
of
Transsubstantiation
;
whereby
they
imagine
,
that
after
the
words
of
consecration
,
the
elements
doe
altogether
vanish
away
,
and
are
changed
into
the
substance
of
the
body
and
bloud
of
Christ
,
so
that
besides
the
bare
accidents
,
which
are
seene
,
tasted
and
felt
,
there
remaineth
no
whit
of
the
elements
in
the
Sacrament
:
but
we
denie
that
there
needes
any
such
fiction
of
Transsubstantiation
for
the
making
of
the
Sacrament
of
the
Lords
Supper
:
and
that
for
these
reasons
.
The
nature
of
a
Sacrament
requireth
,
that
there
be
together
an
earthly
and
an
heavenlie
lie
matter
:
as
Irenaeus
saith
:
or
,
not
that
the
substance
be
changed
,
but
that
grace
be
adioined
,
as
Theodoret
speaketh
.
Because
there
be
other
meanes
of
Sacramentall
vnion
,
than
by
Transsubstantiation
alone
:
as
is
apparent
in
Baptisme
.
Christ
saith
not
;
This
shall
bee
made
my
body
;
or
this
is
changed
into
my
body
:
but
,
This
is
my
body
;
to
wit
,
by
sacramentall
relation
and
vnion
,
as
in
other
Sacraments
.
Paul
,
the
heavenly
Interpreter
of
Christs
words
,
doth
not
admit
Transsubstantiation
,
but
doth
so
interprete
the
sacramentall
vnion
,
that
stil
the
visible
elements
remaine
,
or
the
bread
of
the
Sacrament
after
the
consecration
,
hee
calleth
bread
still
:
to
giue
vs
to
vnderstand
,
that
the
substance
of
the
bread
remaineth
still
.
1
,
The
bread
(
saith
he
)
which
we
breake
(
that
is
,
distribute
after
the
consecration
)
is
it
not
the
communion
of
the
body
of
Christ
.
1
,
Cor.
10.
16.
2.
All
we
are
partakers
of
one
bread
.
1.
Corinth
:
10.
16.
3.
As
often
as
yee
shall
eate
this
bread
.
1
,
Cor:
11.
26.
4.
Whosoeuer
shall
eate
this
bread
.
vers.
27.
5.
Let
a
man
examine
himselfe
,
and
so
let
him
eate
of
this
bread
.
verse
,
28.
So
haue
the
Fathers
explaned
this
mysterie
,
that
they
declare
,
that
the
elements
remaine
:
as
,
Receaue
that
in
the
bread
(
spiritually
by
faith
)
which
hanged
vppon
the
Crosse
.
Augustine
.
These
manner
of
speaches
in
the
Scripture
are
almost
alike
:
God
is
man
:
This
is
my
beloved
sonne
.
In
which
phrases
is
noted
the
most
neare
and
straite
vnion
of
the
two
natures
in
Christ
(
farre
straiter
and
more
neare
,
than
this
of
the
Sacrament
:
)
and
yet
is
not
concluded
the
transsubstantiation
of
one
nature
into
another
,
or
the
abolishing
of
either
nature
.
Vpon
the
opinion
of
Transsubstantiation
many
absurdities
doe
follow
.
1
,
So
Christ
should
be
said
to
haue
a
twofold
body
or
two
bodies
;
whereof
the
one
should
bee
taken
from
the
virgine
Marie
,
and
the
other
should
be
made
of
bread
.
2.
We
should
not
receaue
the
body
crucified
for
vs
,
but
a
certaine
other
thing
,
which
an
houre
before
was
not
that
bodie
,
but
bread
;
nay
,
which
a
little
before
had
no
being
in
nature
;
which
is
absurd
and
impious
,
contrarie
to
the
wordes
of
Christ
,
whereby
he
promiseth
vs
that
bodie
,
that
was
given
for
vs
,
and
that
bloud
,
which
was
shed
for
vs
.
3.
Accidents
are
heereby
made
to
bee
without
a
subiect
:
as
if
when
the
snow
is
melted
,
the
whitenes
of
the
snow
,
should
remaine
alone
with
out
a
subiect
.
4.
Mise
,
that
gnawe
the
consecrated
bread
,
cannot
gnaw
bare
accidents
alone
.
Therefore
either
accidents
are
substances
,
that
they
may
be
subiect
to
the
grinding
of
teeth
,
or
the
glorified
body
of
Christ
is
subiect
to
elementarie
passions
and
naturall
sufferings
,
both
of
which
are
most
absurd
.
The
like
question
may
bee
made
concerning
the
burning
of
the
Eucharist
:
what
it
is
,
that
burneth
?
whether
bare
accidents
?
or
the
body
of
Christ
?
5
,
Infinite
such
other
grosse
absurdities
may
bee
seene
in
the
Writings
of
that
famous
man
,
Wilhel.
Holderus
,
(
de
mure
exenterato
)
wherein
are
recited
many
other
such
like
things
,
according
to
the
opinion
of
the
Schoole
men
.
Our
Aduersaries
themselues
doe
not
beleeve
that
there
is
Transsubstantiation
.
1.
And
therefore
they
seeke
out
other
and
more
goodly
words
,
as
annihilation
of
the
elements
,
or
a
ceasing
of
them
to
be
,
desinition
they
call
it
.
2.
Gerson
amongst
his
reasons
for
the
communion
vnder
one
kinde
,
bringeth
this
as
a
reason
,
why
the
cup
should
bee
denied
to
the
people
;
because
the
wine
might
bee
corrupt
,
and
turned
into
Flies
and
vineger
.
If
the
wine
be
truly
transsubstantiated
,
then
can
it
not
bee
corrupted
,
vnlesse
wee
will
say
,
that
Flies
and
vineger
may
be
generated
of
the
glorified
body
o●
Christ
,
or
that
they
are
generated
of
accidents
,
there
being
no
corporeall
matter
or
substance
required
thereunto
.
3
Transsubstantiation
was
not
belieued
in
the
whole
Church
before
[
](A08562-e34440-b)*
*
I
take
is
,
this
is
a
fault
in
the
print
,
&
that
the
Autor
meant
to
say
▪
1300
yeares
,
as
●
c●tur
●
writers
also
do
(
Cē●
,
13
,
cap
,
col
,
622
)
for
in
the
13th
centurie
after
Christ
,
was
the
Councell
of
Lateran
vnder
Innocentius
the
3d.
whereof
the
Autor
heere
speaketh
:
which
was
the
〈◊〉
generall
Councell
wherein
Transsubstantiation
was
defined
&
so
after
generally
receiued
,
how
soeuer
for
só-400
,
or
500
yeares
,
before
it
was
disputed
of
,
&
maintained
by
some
three
hundred
yeares
:
and
this
error
at
the
length
was
spread
further
,
and
was
confirmed
by
the
Lateran
Councell
.
Contrariwise
our
aduersaries
doe
dispute
.
1
,
That
which
Christ
reached
to
his
Apostles
,
was
the
true
bodie
of
Christ
.
Therfore
the
bread
was
turned
into
his
body
by
Transsubstantiation
.
Ans
,
1
,
There
is
more
in
the
consequent
,
than
in
the
Antecedent
.
For
it
followeth
not
,
Christ
gaue
his
body
to
his
disciples
;
therefore
there
was
his
bodie
in
none
other
manner
,
than
by
Transsubstantiation
.
For
it
was
in
the
sacrament
by
sacramentall
relation
and
vnion
,
and
receiued
of
the
belieuers
spiritually
by
faith
.
2
Christ
sayde
not
:
This
breade
is
my
bodie
;
but
he
sayde
:
This
,
meaning
thereby
his
body
:
so
that
the
demonstratiue
particle
,
(
This
)
is
construed
and
taken
,
not
for
the
bread
,
but
for
the
body
.
Heereby
therefore
he
insinuated
,
that
the
bread
was
not
then
in
the
Eucharist
.
Ans
,
1.
Then
the
speach
shall
be
this
:
this
body
shall
be
my
body
,
which
is
idle
.
2
,
This
explication
of
Christs
words
cannot
stand
with
the
doctrine
of
the
Papists
.
For
whereas
they
say
,
that
the
power
of
Transsubstantiating
is
contained
in
those
fiue
words
pronounced
Hoc
enim
est
corpus
meu●
.
(
for
this
is
my
bodie
)
doubtles
when
Christ
tooke
up
the
breade
,
and
pronounced
the
word
(
This
)
as
yet
was
made
no
Transsubstantiation
,
and
so
the
speech
should
haue
bin
of
a
non
ens
,
a
thing
which
had
no
being
.
3
The
worde
(
est
,
is
)
is
a
verbe
substantiue
,
which
noteth
a
beeing
,
or
subsisting
;
therefore
there
must
needes
be
Transsubstantiation
.
Ans.
1
,
By
the
same
reason
,
it
will
as
well
follow
:
Christ
saith
,
I
am
a
vine
;
but
the
verbe
(
sam
or
I
am
)
is
a
verbe
substantiue
,
which
noteth
the
beeing
and
subsisting
of
a
thing
.
Therefore
there
must
needes
bee
Transsubstantiation
of
Christs
nature
into
a
vine
.
2
,
It
signifieth
the
beeing
,
but
not
the
manner
of
the
being
.
There
is
Christs
body
indeed
,
but
not
after
a
naturall
manner
of
being
by
Transsubstantiation
,
but
after
a
spirituall
by
faith
and
sacramentall
vnion
.
4
There
must
needes
bee
an
Identitie
,
that
the
body
may
truly
be
predicated
of
the
breade
:
(
for
it
were
not
true
that
breade
remaining
the
same
,
and
a
different
thing
from
the
body
should
be
the
body
:
)
but
an
Identitie
of
the
breade
and
body
can
bee
no
other
way
made
,
but
by
Transsubstantiation
:
Therefore
,
&c.
Ans.
There
needes
no
Identitie
to
make
the
predication
true
:
for
this
proposition
is
true
,
the
Lambe
is
the
Passeouer
,
and
yet
the
Lambe
and
the
Passeouer
bee
not
the
same
thing
.
For
some
things
are
affirmed
of
other
,
because
they
are
really
&
formally
inherent
in
them
:
&
some
things
again
are
affirmed
of
other
,
because
they
haue
an
externall
vnion
and
coherence
,
which
is
most
vsuall
in
all
the
sacramental
speeches
both
of
the
old
&
new
Testament
.
Circumcision
is
the
Couenant
,
the
Rock
was
Christ
▪
&c.
5
As
that
predication
is
vnderstood
(
Matth
,
3
)
This
is
my
beloued
Sonne
,
that
is
,
whatsoeuer
ye
see
;
is
my
beloued
Sonne
:
so
are
the
wordes
of
Christ
to
be
vnderstood
in
the
supper
:
as
,
This
is
my
body
,
that
is
,
that
which
yee
see
,
is
my
body
.
So
that
the
bread
remaineth
no
longer
bread
.
Answer
,
1
,
Howsoeuer
the
predication
be
vnderstood
(
Matthew
,
3
,
)
the
contrarie
will
rather
follow
thereof
.
For
by
reason
of
the
neare
coniunction
of
the
two
natures
in
Christ
,
the
one
is
predicated
of
the
other
in
Concreto
,
but
there
is
no
Transsubstantiation
or
changing
of
one
nature
into
the
other
.
2
,
Christ
was
the
Sonne
of
God
both
in
respect
of
his
deitie
and
of
his
humanitie
.
And
therefore
this
speach
is
nothing
like
those
of
the
Sacrament
.
6
Seeing
that
the
predication
is
changed
(
so
that
the
breade
is
afterward
not
called
bread
,
but
the
Lords
bodie
)
it
must
needes
bee
that
the
subiect
;
(
that
whereof
it
is
spoken
)
must
bee
changed
also
,
&
therefore
there
is
Transsubstantiation
.
Answer
,
There
is
a
great
change
,
but
it
is
of
vse
and
qualitie
,
not
of
substance
.
Therefore
after
the
consecration
it
is
called
blessed
and
holy
breade
,
the
communion
of
the
body
of
Christ
,
and
is
not
common
vulgar
breade
.
But
it
followeth
not
,
there
is
a
change
,
therefore
by
Transsubstantiation
.
7
Tropes
and
figures
are
not
to
bee
admitted
in
the
wordes
of
the
supper
.
For
it
is
to
bee
supposed
,
that
Christ
would
then
speake
plainely
without
figures
)
but
if
Transsubstantiation
be
not
granted
,
there
must
needes
be
admttted
some
figure
,
Therefore
,
&c.
Answ
,
All
figures
and
improper
speeches
are
not
obscure
,
but
they
are
,
when
they
be
vsuall
and
knowen
,
most
cleare
and
significant
.
Now
there
bee
no
other
figures
or
tropes
in
the
Lords
Supper
,
but
such
as
are
,
and
alwaies
were
vsuall
in
Sacraments
,
and
familiarly
knowen
to
the
Church
,
2
,
How
will
the
Papists
auoid
a
trope
in
those
words
of
Christ
(
Luk
22
,
20
)
This
cupp
is
the
New
Testament
in
my
bloud
?
Is
the
cupp
properly
the
Newe
Testament
?
8
,
Breade
,
before
the
consecration
the
Fathers
call
breade
;
but
afterward
they
call
it
the
body
of
Christ
.
Ans
,
And
so
doo
wee
.
For
though
it
be
in
nature
bread
,
euen
after
the
consecration
,
as
Paul
oftentimes
calleth
it
,
yet
is
it
sacramentally
the
body
of
Christ
.
9
In
the
liturgie
of
Saint
Iames
Transsubstantiation
is
approued
.
Answere
.
This
is
a
testimonie
from
a
forged
and
counterfaite
writing
.
10
All
things
are
possible
with
GOD
;
therefore
Transsubstantiation
.
Answere
.
From
what
GOD
can
doo
to
what
hee
will
,
is
no
good
consequence
.
It
is
a
fond
reason
,
to
argue
as
Papists
doo
,
from
the
absolute
omnipotencie
of
GOD
,
without
his
Word
or
Promise
.
Heere
follow
certaine
shiftes
of
our
Aduersaries
.
1
Breade
,
after
the
phrase
of
the
Hebrues
,
is
often
taken
for
nourishment
,
so
whereas
the
body
of
Christ
is
the
nourishment
of
the
soule
,
it
may
well
be
called
breade
by
Paul
,
euen
after
the
consecration
.
Ans
,
It
followeth
not
,
breade
in
some
places
signifieth
nourishment
;
therefore
in
the
Lords
Supper
breade
dooth
not
signifie
bread
.
All
these
propositions
be
meere
particulars
:
and
therefore
nothing
followeth
thereof
.
2
Some
things
which
haue
beene
changed
in
nature
,
haue
kept
their
olde
name
in
the
scripture
;
as
the
Rod
of
Moses
,
that
was
turned
into
a
Serpent
.
So
may
breade
after
it
is
transsubstantiated
,
keepe
the
name
of
breade
.
Ans
,
1
,
They
should
first
proue
that
there
is
Transsubstantiation
,
but
this
argument
of
the
Papists
presupposeth
Transsubstantiation
,
which
we
denie
.
It
is
therefore
a
begging
of
the
thing
in
question
.
2
,
They
bee
meere
particulars
,
from
which
nothing
will
follow
.
3
,
The
Ancient
Church
admitted
of
the
Phrase
(
Sub
specie
)
that
is
vnder
the
shape
or
Accidents
.
Therefore
they
intimate
hereby
,
that
the
breade
and
wine
remaine
not
.
Ans
,
Our
Aduersaries
trifle
with
an
aequiuocation
of
the
worde
(
Species
)
.
For
the
Fathers
tooke
it
,
for
the
one
part
or
kinde
of
the
outward
Element
in
the
Sacrament
,
as
it
is
also
meant
in
that
question
betweene
vs
and
the
Papists
,
whether
the
people
are
to
receiue
(
sub
vtraque
specie
)
vnder
both
kinds
,
that
is
both
the
breade
and
the
wine
;
not
vnder
both
accidents
,
which
were
a
senselesse
speach
:
but
they
take
the
word
(
Species
)
for
a
shape
or
accident
,
which
the
Fathers
meant
not
.
CHAP.
17.
Of
the
Masse
.
THe
Papists
haue
turned
the
sacrament
of
the
Note
here
the
●nrse
is
to
bee
obserued
a-against
some
of
the
Papists
who
peruert
the
state
of
the
question
in
this
disputation
and
say
that
they
striue
onely
for
the
sacrifice
of
Eucharist
,
or
thanksgiuing
,
these
same
are
stracken
with
a
curse
by
the
councel
of
trent
Lords
Supper
into
a
sacrifice
;
wherein
they
offer
daily
,
the
consecrated
breade
and
win●
to
God
the
Father
,
for
the
sinnes
of
the
liuing
and
the
dead
.
And
more
ouer
they
contend
,
that
in
the
Eucharist
,
there
is
not
onely
a
sacrifice
of
remembrance
and
thanksgiuing
,
but
that
there
is
also
a
propitiatorie
sacrifice
.
For
so
saith
the
Councell
of
Trent
(
Sess
,
6.
cap.
2
,
can.
3.
)
If
any
man
shall
say
,
that
the
sacrifice
of
the
Masse
,
is
only
a
Sacrifice
of
praise
and
thanksgiuing
,
or
a
bare
commemoration
of
the
sacrifice
performed
vpon
the
Crosse
,
and
not
a
propitiatorie
Sacrifice
,
or
that
it
doth
profit
him
alone
that
receiueth
it
,
and
that
it
ought
not
to
bee
offered
for
the
huing
and
the
dead
,
for
their
sinnes
,
punishments
,
satisfactions
and
other
necessities
,
let
him
bee
accursed
.
But
wee
acknowledge
no
such
visible
Sacrifice
in
the
Church
,
neither
do
we
finde
in
scripture
anie
other
propitiatorie
Sacrifice
besides
the
Sacrifice
of
Christ
:
and
this
sacrifice
of
the
Masse
,
wee
doe
re●ect
for
the
reasons
following
.
Because
to
make
of
the
Lords
Suppera
propitiatorie
sacrifice
for
the
liuing
and
the
deade
,
is
contrarie
to
the
institution
of
our
Lord
Iesus
Christ
,
and
it
is
to
disanull
&
pernert
his
Testament
.
1
,
Christ
did
not
command
to
offer
his
body
and
bloud
,
but
to
eate
and
drinke
them
.
2.
And
there
is
not
so
much
as
one
word
in
al
the
action
and
institution
of
the
supper
,
which
might
inferre
any
mention
of
a
Sacrifice
.
3
,
Neither
do
we
reade
,
that
Christ
offered
himselfe
in
his
supper
(
as
if
by
his
owne
example
hee
would
institute
masse
)
for
if
hee
offered
himselfe
to
his
heauenly
Father
in
his
supper
,
then
should
hee
not
haue
perfected
his
sacrifice
,
with
one
oblation
once
made
,
(
Heb
,
7
,
27
,
&
9
,
26.
,
28
,
and
10
,
10.
14.
)
but
with
a
double
oblation
twise
made
,
namely
,
once
in
his
supper
,
&
once
vpon
the
Crosse
,
which
is
false
&
absurd
.
But
if
he
offered
not
himselfe
in
his
supper
(
as
it
is
most
true
,
he
did
not
)
then
neither
can
his
example
,
which
wee
should
follow
,
lay
vpon
vs
the
office
of
sacrificing
.
4.
Paul
receiued
of
the
Lord
the
institution
of
the
Eucharist
:
but
made
mention
of
no
sacrifice
at
all
;
which
the
Apostle
,
(
especially
seeing
hee
boasteth
that
hee
had
shewed
all
the
councell
of
God
.
Acts
,
20
,
27
,
)
ought
not
to
haue
omitted
,
if
there
should
haue
been
anie
respect
of
a
propitiatorie
sacrifice
in
the
supper
.
5
,
Paul
bids
vs
,
to
shew
the
Lords
death
,
not
to
represent
it
by
a
stagelike
spectacle
,
not
to
sacrifice
,
1
,
Cor.
11
,
26.
For
to
shew
the
Lords
death
,
and
to
sacrifice
are
things
altogether
different
.
The
doctrine
of
the
propitiatorie
sacrifice
of
the
Masse
,
dooth
twhart
the
perfect
satisfaction
of
Christ
.
For
if
CHRIST
haue
satisfied
for
the
sinnes
of
al
men
with
one
sacrifice
once
offered
,
and
that
propitiation
of
his
Bee
sufficient
.
what
neede
is
there
so
often
to
iterate
a
propitiatory
sacrifice
in
the
Masse
?
1
,
Hee
(
Christ
,
not
the
masse
)
is
the
propitiation
or
reconciliation
,
not
onely
for
our
sins
,
but
also
for
the
sins
of
the
whole
world
,
1
,
Ioh.
2
,
2.
2
,
And
therefore
,
vpon
the
crosse
he
cryed
;
It
is
finished
.
Ioh
,
19
,
30.
But
the
masse
twharteth
also
the
priesthood
The
Priesthoode
of
Christ
is
not
common
to
him
with
anie
man
.
of
Christ
.
(
1
)
For
Christ
alone
could
offer
himselfe
for
a
propitiatorie
sacrifice
;
neither
could
any
man
offer
vp
Christ
,
but
hee
himselfe
alone
.
Therefore
Popish
priests
,
vnlesse
they
willingly
say
that
they
are
new
Christs
,
can
not
offer
a
propitiatorie
sacrifice
,
1
,
Christ
did
it
once
,
when
hee
offered
vp
himselfe
,
Hebr
,
7.
27.
2
,
Not
that
hee
should
offer
himselfe
often
.
Heb.
9
,
25.
3
,
Otherwise
the
masse-priestes
should
bee
Priests
after
the
order
of
Melchifedech
,
which
agreeth
to
Christ
alone
.
4
,
Neither
doth
anie
man
take
vnto
himselfe
this
honour
,
but
hee
that
is
called
of
God
,
as
was
Aaron
.
So
likewise
Christ
tooke
not
to
himselfe
this
honour
,
to
be
made
the
high
Priest
,
but
he
that
sayd
vnto
him
&c
,
Thou
art
a
Priest
for
euer
after
the
order
of
Melchifedech
,
Heb
,
5.
4
,
5.
&c.
(
2
)
It
is
repugnant
also
to
the
doctrine
of
the
Priesthood
of
Christ
,
in
respect
of
the
perfect
and
plenarie
sacrifice
,
which
is
not
to
be
iterated
.
For
herein
is
the
priesthood
of
Christ
opposite
to
the
Priesthood
of
the
olde
Testament
,
that
the
sacrifices
thereof
ought
to
bee
iterated
,
but
the
sacrifice
of
Christ
had
no
neede
to
bee
iterated
.
1
,
Christ
needed
not
daily
,
as
those
high
Priests
(
of
the
olde
Testament
)
to
offer
vp
sacrifice
,
for
his
owne
sinnes
,
and
then
for
the
peoples
:
for
that
did
hee
once
,
when
he
offered
vp
himselfe
.
Heb.
7.
27.
2.
The
lawe
having
the
shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
,
can
never
with
those
sacrifices
which
they
offer
yeere
by
yeere
continually
,
sanctifie
the
commers
thereunto
:
for
would
they
not
then
haue
ceased
,
to
haue
beene
offered
,
&c.
Heb.
10.
1.
2.
3.
After
hee
had
saide
:
This
is
the
Testament
,
that
I
will
make
with
them
,
&c.
and
their
sinnes
and
iniquities
will
I
remember
no
more
.
Now
where
remission
of
these
things
is
,
there
is
no
more
offering
for
sin
.
Heb.
10.
16.
17.
18.
4.
Christ
by
his
own
bloud
entered
once
into
the
holy
place
:
and
obtained
eternall
redemption
for
vs
(
not
such
a
redemption
as
is
to
be
iterated
every
day
.
)
Hebrewes
.
9.
12.
5.
Not
that
hee
should
offer
himselfe
often
,
as
the
high
Priest
entred
into
the
holy
place
every
yeere
with
other
bloud
,
(
for
then
must
he
haue
often
suffered
since
the
foundation
of
the
world
)
:
but
now
in
the
end
of
the
world
hath
hee
appeared
once
to
put
away
sinne
by
the
sacrifice
of
himselfe
.
And
as
it
is
appointed
vnto
men
,
Once
to
die
,
and
then
commeth
the
iudgment
.
So
Christ
was
once
offred
to
take
away
the
sins
of
many
.
Heb.
9
,
25
,
26.
&c.
6.
By
the
which
will
we
are
sanctified
,
even
by
the
offering
of
the
body
of
Iesus
Christ
once
made
Heb.
10.
10.
7.
And
every
Priest
(
namely
of
the
olde
If
our
Adversaries
say
,
that
they
offer
the
same
&
onely
sacrifice
of
Christ
:
here
let
them
see
that
there
is
not
granted
an
iteration
of
the
same
sacrifices
in
the
new
testament
.
Testament
)
appeareth
daily
ministring
&
oft
times
offereth
one
maner
of
sacrifice
,
which
can
never
take
away
sinnes
:
but
this
man
,
after
he
had
offered
one
sacrifice
for
sinnes
,
sitteth
for
ever
at
the
right
hand
of
God
,
&c.
For
with
one
offering
he
consecrated
for
ever
them
,
that
are
sanctified
.
Heb
▪
10.
11.
12.
&c.
The
sacrificing
Priests
,
do
daily
as
much
as
in
them
lieth
,
kill
and
crucifie
Christ
in
the
Masse
:
wherefore
the
Popish
Masse
is
so
much
the
more
abhominable
:
which
is
indeede
harsh
to
mans
eares
,
but
that
it
is
true
,
will
appeare
by
the
places
of
Scripture
following
.
1.
Without
shedding
of
bloud
is
no
remission
.
Heb
▪
9
:
22.
2.
Where
a
Testament
is
,
there
must
be
the
death
of
him
,
that
made
the
testament
.
Heb:
9
,
16.
3.
If
Christ
must
bee
often
offered
,
then
should
he
haue
often
suffered
.
Hebrewes
,
9
,
26.
The
Masse
was
vnknowne
in
the
primitiue
Church
for
some
certaine
ages
:
as
shall
afterward
bee
declared
in
particular
,
and
as
Maister
Valentine
Vannius
hath
proved
in
a
severall
booke
published
,
and
to
this
day
never
touched
by
any
of
the
Aduersaries
.
Many
Massing
ceremonies
,
were
of
a
certaine
blinde
zeale
brought
in
out
of
the
olde
Testament
shadowes
forsooth
mingled
with
the
light
.
Contrariwise
our
Aduersaries
doe
dispute
.
1.
It
is
needfull
;
that
the
Church
haue
some
visible
sacrifice
,
to
helpe
mans
infirmitie
withall
.
Ans.
1
No
man
denies
,
that
we
need
visible
helps
,
for
the
strengthening
of
our
faith
:
but
to
faine
,
choose
and
appoint
such
sacrifices
,
is
not
in
our
power
,
but
belongeth
to
God
alone
.
2.
Such
visible
helps
and
staies
of
our
faith
,
God
hath
given
vs
in
the
Sacraments
,
wherewith
it
is
meete
wee
should
rest
content
,
and
not
frame
new
ones
at
our
owne
pleasure
.
2
;
Euery
Priest
is
taken
from
among
men
.
&c.
that
he
may
offer
both
gifts
and
sacrifices
for
men
.
Heb.
5.
1.
Therefore
it
is
needfull
that
the
Priests
of
the
Church
haue
some
thing
,
which
they
may
offer
to
God
for
sinnes
.
Ans:
1.
If
the
Apostle
in
this
place
had
compared
together
the
Priests
of
the
olde
Testament
,
and
the
Priests
of
the
newe
Testament
,
then
the
argument
would
followe
.
But
he
makes
the
comparison
betweene
the
Priests
of
the
olde
Testament
,
and
the
Priest
Iesus
Christ
,
which
was
prefigured
by
them
.
This
then
is
all
that
followeth
:
that
it
was
necessarie
that
Christ
should
offer
some
sacrifice
for
our
sinnes
.
And
so
there
is
more
in
the
conclusion
,
than
in
the
premisses
.
2
,
Wee
doe
not
reade
any
where
in
the
newe
Testament
that
there
were
Priests
appointed
,
who
should
offer
visible
sacrifices
:
but
there
were
ordained
Ministers
of
the
word
and
Gospell
.
3.
Wee
haue
an
Altar
.
Hebrewes
,
13
,
10.
therefore
it
is
necessarie
that
we
haue
oblations
also
and
sacrifice
.
Ans.
1.
This
is
a
Paralogisme
of
all
Particulars
,
thus
:
In
our
Altar
(
which
is
spirituall
)
is
required
a
sacrifice
:
therefore
it
can
bee
no
other
sacrifice
,
but
that
of
the
Masse
.
2
,
It
is
a
fallacie
from
that
,
which
is
spoken
but
in
some
respect
,
to
the
same
taken
absolutelie
:
for
the
Apostle
doth
not
simply
speake
of
euery
sort
of
sacrifice
,
but
treateth
expreslie
of
a
spirituall
sacrifice
,
saying
:
let
vs
offer
the
sacrifice
of
praise
vnto
God
,
&c.
verse
,
15.
and
,
to
doe
good
and
to
distribute
,
forget
not
▪
for
with
such
sacrifices
GOD
is
well
pleased
.
verse
,
16.
4
,
Daniel
prophecieth
of
Antichrist
,
that
hee
shall
take
away
the
daily
sacrifice
:
Dan:
8
,
11
,
and
11
31.
But
that
cannot
be
vnderstood
of
spirituall
sacrifices
,
of
praise
and
thanksgiuing
(
which
Tyrants
cannot
raze
out
of
the
hearts
of
men
)
but
of
the
outward
and
visible
sacrifice
,
which
is
the
Masse
.
Answer
.
1.
Daniel
speaketh
principally
of
Antiochus
,
who
having
defiled
the
lawfull
worship
of
God
,
did
abolish
the
daily
sacrifice
for
the
space
of
three
yeeres
and
an
halfe
:
&
allegorically
he
speaketh
it
of
the
Antichrist
of
Rome
,
who
hath
abolished
the
true
and
sincere
publicke
service
of
God
,
and
in
the
place
thereof
hath
set
his
Idoll
service
.
2
,
There
is
more
in
the
conclusion
than
in
the
premisses
;
for
it
followeth
not
:
Antichrist
shall
abolish
the
daily
sacrifice
:
therefore
that
sacrifice
can
bee
none
other
,
but
the
sacrifice
of
the
Masse
.
whereas
notwithstanding
there
be
other
,
and
farre
truer
sacrifices
of
Christians
,
which
are
abrogated
and
corrupted
by
antichrist
,
as
the
daily
sacrifice
was
of
old
by
Antiochus
:
such
as
are
godly
praiers
(
which
are
called
sacrifices
.
Heb:
5
,
7.
Reu
:
The
Popes
of
Rome
are
very
carefull
of
the
fulfilling
of
this
prophecie
;
which
notwithstanding
▪
themselues
haue
fulfilled
long
since
very
diligently
.
5
,
8.
and
8
,
4.
)
which
the
Antichrist
of
Rome
hath
robbed
Christ
of
,
and
commaunded
them
to
be
offered
to
Saints
:
such
as
are
also
the
sincere
preaching
of
the
Gospell
,
and
the
right
administration
of
the
Sacraments
;
all
which
are
in
such
horible
sort
,
turned
vpside
downe
,
mangled
and
corrupted
by
the
Bishop
of
Rome
,
that
it
may
well
bee
said
,
that
they
are
abolished
,
and
that
this
prophecie
of
the
abolis●ing
of
the
spirituall
,
true
and
most
acceptable
sacrifices
to
God
,
the
daily
sacrifices
of
Christians
,
is
of
a
truth
fulfilled
in
him
.
5.
The
types
of
the
olde
Testament
,
of
the
dailie
Sacrifice
,
did
decipher
the
daily
sacrifice
of
Christians
,
to
wit
,
the
Masse
.
Answer
.
The
Sacrifices
were
types
of
that
one
and
onely
sacrifice
of
Christ
,
but
not
of
the
ministerie
of
the
newe
Testament
,
saue
onely
spiritually
.
(
Hebr:
7
,
and
9
:
and
10
,
chapter
.
)
But
heere
in
this
matter
of
the
Masse
,
there
is
no
strife
concerning
spirituall
sacrifices
:
therefore
the
argument
is
of
no
force
,
seeing
it
hath
foure
termes
.
6.
From
the
rising
of
the
sunne
to
the
going
down
of
the
same
,
my
name
is
great
among
the
Gentiles
,
and
in
euery
place
Incense
shall
bee
offered
vnto
my
name
,
and
a
pure
offering
,
Malachie
:
1
,
11.
But
there
can
be
no
purer
offering
,
than
the
body
and
blood
of
Christ
:
therefore
the
Prophet
speaketh
of
the
sacrifice
of
the
Masse
.
Answere
.
Paul
biddeth
men
lift
vp
cleane
and
pure
handes
in
praier
euery
where
:
1
,
T●
.
2
,
8.
(
which
is
the
same
with
that
sacrifice
of
praier
&
invocation
of
Davids
.
Psal.
141.
2.
)
There
are
therfore
other
spirituall
sacrifices
,
which
are
also
called
cleane
.
Heere
is
then
a
fallacie
,
a
non
distributo
ad
distributum
,
arguing
by
two
particulars
,
as
if
the
one
were
contained
vnder
the
other
,
as
a
particular
vnder
his
generall
:
for
there
bee
moe
sacrifices
of
the
new
Testament
,
none
of
which
is
that
one
,
which
our
Aduersaries
catch
at
:
for
beside
that
one
onely
sacrifice
of
Christ
,
there
bee
these
also
reckoned
in
the
holy
Scriptures
.
1.
The
Ministerie
of
the
Gospell
.
Rom:
15
,
16.
2.
The
conuersion
of
the
Gentiles
.
Rom.
15
,
16.
Phil.
2
,
17.
3
,
The
Praiers
of
Christians
:
Hebr:
5
,
7
:
Revel:
5
,
8
,
and
8
,
4.
4
,
The
sacrifice
of
praise
and
thanksgiving
▪
Heb:
13
,
15
:
5
,
Liberality
towards
the
poore
,
and
for
the
maintenance
of
the
Ministerie
,
Heb:
13
16
,
Phil:
4
,
18
:
6
,
Mortification
of
the
olde
man
and
renovation
,
Rom:
12
,
1.
7
,
Endurance
of
persecution
,
or
martirdome
for
the
name
of
Christ
,
Philip
,
2.
17.
Therefore
if
there
were
no
where
in
the
World
anie
popish
or
idolatrous
massing
sacrifice
,
yet
the
prophecy
of
Malachie
should
be
neuerthelesse
fulfilled
among
Christians
by
these
spirituall
sacrifices
.
Now
the
spiritual
sacrifices
of
Christians
are
called
cleane
,
because
our
heauenly
Father
dooth
accept
them
for
cleane
and
perfect
for
Christs
merits
sake
.
(
7
)
The
Pascall
Lambe
was
a
type
of
the
holy
supper
.
But
the
Lambe
was
not
onely
eaten
,
but
also
offered
.
So
it
is
requisite
in
the
Eucharist
also
,
not
onely
to
eate
but
also
to
offer
.
Answ
,
1
,
Thence
this
onely
followeth
,
that
our
Lambe
,
CHRIST
IESVS
,
was
to
be
sacrificed
.
But
that
we
should
offer
him
,
that
b●
the
type
(
which
was
fulfilled
in
Christ
)
cannot
be
proued
.
2
,
Wee
haue
before
declared
that
the
rite
of
sacrificing
yearely
was
abolished
by
the
one
onely
sacrifice
of
the
true
Lambe
.
3
,
If
all
things
that
belonged
to
this
type
should
be
applied
to
the
Lords
Supper
,
then
because
it
was
needefull
that
the
Lambe
should
bee
killed
,
they
shall
make
themselues
a
bloudy
sacrifice
in
the
masse
:
which
our
Aduersaries
themselues
holde
absurd
.
4
,
Yea
,
and
that
which
is
more
,
we
reade
no
where
,
that
the
Paschall
Lambe
was
offered
or
sacrificed
,
but
that
it
was
killed
.
For
both
the
Hebrew
word
,
and
the
Greeke
word
(
which
Paul
vseth
,
1
,
Cor
,
5
,
7
)
doth
not
alwaies
signifie
to
sacrifice
,
but
to
kill
.
Therefore
the
Popish
argument
falleth
to
the
ground
.
(
8
)
There
shall
bee
a
handfull
of
corne
in
the
papists
in
their
scarcitie
of
arguments
are
driuen
to
〈◊〉
to
the
Rabbi●●
.
the
earth
,
euen
in
the
top
of
the
mountaines
,
&c.
Psal
,
72
,
16.
Rabbi
Salomon
expoundeth
these
words
of
a
kinde
of
Cakes
in
the
daies
of
the
Messias
.
Therefore
the
Psalme
speaketh
of
the
eleuation
of
the
masse
,
wherein
the
breade
is
lifted
vp
aboue
the
sh●uen
crowne
of
the
Priest
.
An
,
This
is
a
scuruie
argument
,
to
drawe
the
spirituall
fertility
and
plentifulnesse
of
the
Church
to
the
propitiatorie
sacrifice
of
the
masse
.
But
such
as
the
matter
is
,
such
be
their
arguments
.
9
Christ
saith
:
facite
hoc
,
but
facere
doth
sometimes
in
the
scripture
signifie
to
sacrifice
.
Therefore
it
is
all
one
,
as
if
Christ
had
sayde
;
facite
,
that
is
,
sacrifice
,
hoc
(
this
)
that
is
my
body
.
Answ
,
1
,
They
bee
meere
particulars
,
whence
nothing
will
follow
.
2
,
The
word
(
facere
)
when
it
is
put
absolutely
without
expresse
mention
of
a
sacrifice
,
doth
never
signifie
to
sacrifice
,
except
in
that
verse
of
Virgils
Bucolicks
,
Cum
faciam
vitula
pro
fr●gibus
,
ipse
ve●ito
.
But
Virgill
will
not
stablish
a
massing
sacrifice
.
3
,
And
if
the
word
facere
in
the
holy
supper
doe
signifie
to
sacrifice
:
and
Christ
spoke
those
wordes
to
all
Christians
,
Hoc
facite
in
mei
Commemorationem
(
Doe
this
in
remembrance
of
Mee
)
it
will
follow
that
all
Christians
ought
to
offer
the
massing
sacrifice
:
and
so
all
shall
be
Priests
,
though
they
be
not
oyled
and
shauen
.
10
Christ
saith
:
Hoc
facite
Doe
this
,
to
wit
,
that
which
you
see
mee
doe
.
But
Christ
offered
Himselfe
then
to
his
heauenly
Father
.
Therefore
he
commaunded
that
his
bodie
should
bee
offered
in
the
masse
.
Ans
,
1
,
The
minor
or
second
proposition
is
false
,
for
if
Christ
offered
himselfe
to
his
Father
in
his
supper
after
the
manner
of
the
masse
;
and
the
masse
be
(
as
the
Trent
councell
defineth
it
)
a
propitiatorie
sacrifice
for
the
liuing
and
the
dead
,
for
sinnes
,
punishments
,
and
satisfaction
and
other
necessities
,
&c.
then
was
there
at
that
time
satisfaction
made
to
the
heauenly
Father
alreadie
by
a
sacrifice
in
the
supper
,
for
the
sinnes
and
punishments
of
men
:
and
Christ
offered
himselfe
the
second
time
vpon
the
altar
of
the
Crosse
,
when
there
was
no
further
neede
,
which
required
him
so
to
doo
:
and
the
heauenly
Father
would
haue
one
and
the
same
debt
twise
paied
vnto
him
:
and
those
debts
are
payed
the
third
time
ouer
at
this
day
,
while
Christ
is
offered
againe
in
the
masse
.
But
if
Christ
at
length
offered
himselfe
vpon
the
altar
of
the
Crosse
,
it
is
false
,
that
he
offered
himselfe
to
his
Father
in
his
supper
.
2
,
The
word
facite
,
doe
,
in
these
wordes
is
referred
to
a
certaine
action
,
that
is
to
the
reiterating
of
the
celebration
of
the
Lords
supper
in
the
Church
,
of
the
blessing
and
distributing
of
the
breade
and
wine
,
of
the
eating
and
drinking
,
of
the
remembrancing
&
shewing
CHRISTS
death
,
and
of
giuing
of
thankes
for
Gods
benifits
,
&c.
11
Christ
was
offered
in
the
supper
after
an
vnbloudie
manner
,
and
vpon
the
Altar
of
the
Crosse
after
a
bloudie
manner
.
Ans
,
If
so
,
then
was
he
not
offered
once
but
twise
,
which
is
contrary
to
the
Epistle
to
the
Hebrues
,
cap
,
7
,
ver
,
27
,
&
9
,
28
,
&
10.
12.
)
2
,
And
the
scripture
doth
not
anie
where
say
,
that
Christ
should
bee
offered
after
vnbloudie
sort
.
12
The
distinction
betweene
a
bloudie
&
vnbloudie
sacrifice
,
hath
the
ancient
Fathers
for
Autors
thereof
.
Ans
,
The
auncient
and
purer
Fathers
distinguish
betweene
the
bloudie
sacrifices
of
the
Olde
Testament
,
and
the
spirituall
sacrices
of
christians
in
the
New
Testament
.
But
what
is
this
to
the
visible
massing
sacrifice
of
the
Papists
?
13.
Hee
was
offered
,
because
he
would
.
Isay
53
,
7.
Therefore
Christ
is
offered
in
the
masse
,
and
hee
offered
himselfe
in
the
supper
.
Ans
,
Who
can
choose
,
but
laugh
at
suc●
a
reason
?
first
the
translation
which
they
follow
,
is
false
,
quite
disagreeing
from
the
originall
;
and
then
doth
it
follow
,
that
because
Christ
was
a
sacrifice
vpon
the
Crosse
,
that
therefore
he
is
sacrificed
in
the
supper
?
14
Christ
is
a
Priest
for
euer
;
therefore
that
he
may
for
euer
be
offered
,
it
must
needs
be
,
that
he
did
institute
in
his
Supper
an
eternall
sacrifice
,
that
is
,
such
as
is
dayly
to
be
offered
.
Ans
,
1.
By
this
argument
it
would
follow
,
that
it
should
bee
necessarie
,
not
that
the
Priests
,
but
that
Christ
should
offer
himselfe
daily
:
for
not
the
massing
sacrificers
but
christ
is
the
Priest
for
euer
.
2
,
It
would
follow
also
(
seeing
they
presse
the
word
Eternitie
or
for
euer
)
that
the
sacrifice
should
remaine
to
be
offered
still
in
the
World
to
come
after
the
last
iudgment
.
3
,
The
Apostle
speaketh
of
eternall
efficacie
and
vertue
of
Christs
Priesthood
,
whereby
,
he
one
and
the
same
to
day
and
yesterday
,
hath
for
euer
sanctified
them
which
were
to
be
sanctified
.
Which
while
our
Aduersaries
apply
to
their
sacrificers
,
there
arise
foure
termes
.
4
,
And
Christ
abideth
neuerthelesse
a
Priest
for
euer
,
although
there
bee
no
where
anie
sacrifice
of
how
Christ
is
a
Priest
for
euer
.
the
masse
.
For
1
,
in
sanctifying
vs
,
he
bringeth
vs
to
his
Father
.
2
,
He
alwaies
maketh
intercession
for
vs
.
3.
He
is
able
for
euer
to
saue
them
,
that
come
vnto
him
,
which
are
all
the
offices
of
the
high
Priest
.
15
Melchizedeck
was
a
type
of
Christ
:
but
Melchizedeck
offered
bread
&
wine
.
Gen
,
14
,
18
,
Therefore
it
must
needes
bee
,
that
Christ
offered
his
body
and
bloud
in
his
Supper
.
Ans
,
1
,
If
it
were
true
,
that
Melchizedeck
offered
breade
and
wine
,
(
which
yet
is
not
true
)
nothing
els
would
follow
,
but
that
Christ
offered
bread
and
wine
,
which
our
aduersaries
themselues
would
not
grant
.
For
they
auouch
that
the
bread
and
wine
doth
not
remaine
in
the
holy
supper
,
but
that
they
are
annihilated
&
so
transsubstantiated
,
that
nothing
remaineth
beside
the
body
&
bloud
of
Christ
.
There
are
therfore
4
,
termes
.
2
,
But
neither
did
Melchizedeck
offer
,
but
brought
forth
(
as
the
Hebrew
word
signifyeth
)
bread
and
wine
for
the
refreshing
of
Abrahams
souldiers
,
as
the
text
doth
clearely
teach
.
3
,
Neither
is
Melchizedeck
sayde
to
bee
a
type
of
Christ
in
this
,
whether
offering
,
or
bringing
forth
of
breade
and
wine
:
But
first
in
respect
of
the
name
of
Melchizedeck
,
the
King
of
righteousnesse
.
Secondly
,
because
hee
was
King
of
Salem
,
and
Christ
is
King
or
Prince
of
peace
.
(
Isay
,
9
,
6.
)
Thirdly
because
Melchizedeck
was
together
both
a
King
and
a
Priest
,
and
so
is
Christ
.
Fourthly
,
because
the
progenie
of
Melchisedeck
is
not
related
,
so
is
Christ
a
Priest
for
euer
after
the
order
of
Melchisedeck
(
Psalm
,
110.
4
)
All
which
,
whereas
the
Epistle
to
the
Hebrues
dooth
most
clearely
and
distinctly
say
,
yet
it
saith
nothing
of
the
masse
.
It
is
therefore
a
fallacie
from
that
,
which
is
spoken
but
in
some
respect
onely
,
to
the
same
taken
absolutely
and
in
all
respects
.
16
The
text
(
Genes.
14
,
18.
)
saith
:
for
he
was
a
Priest
,
but
it
is
the
office
of
Priests
to
offer
sacrifices
.
Therefore
Melchisedeck
then
offered
breade
and
wine
.
Ans
,
The
hebrue
text
hath
not
the
particle
,
for
;
but
readeth
thus
;
and
he
was
a
Priest
of
the
most
high
God
:
and
blessed
him
,
that
is
,
Abraham
.
There
is
then
no
reason
of
the
consequence
:
Melchizedeck
was
a
Priest
,
and
blessed
Abraham
;
therefore
hee
offered
vnto
God
bread
and
wine
:
let
the
Papists
at
length
be
ashamed
of
such
Paralogismes
.
17.
Paul
compareth
together
the
table
of
the
Lord
and
the
table
of
Devils
:
which
comparison
cannot
be
entire
,
(
seeing
there
is
an
offering
in
the
table
of
Devils
)
vnlesse
there
be
also
an
offering
in
the
table
of
the
Lord
1
,
Cor:
10.
21.
therefore
there
must
needes
be
a
sacrifice
in
the
Lords
Supper
.
Answere
.
In
the
place
of
Paule
cited
by
our
Aduersaries
,
it
is
not
said
,
that
the
Heathen
did
offer
on
their
tables
sacrifices
to
Devils
:
neither
that
there
was
any
offering
at
the
table
or
celebration
of
the
Lords
Supper
.
But
this
Paul
treateth
of
,
that
Christians
cannot
with
good
conscience
both
eate
the
body
of
Christ
at
the
Lords
table
,
and
neverthelesse
in
the
banquets
of
the
heathen
,
eate
of
those
meates
,
which
were
offered
vnto
Idols
:
for
all
sacrifices
were
not
wholly
consumed
with
fire
,
but
a
good
part
thereof
was
reserved
for
costly
banquets
.
And
what
make
these
things
for
the
confirming
of
the
sacrifice
of
the
Masse
?
2
,
Bee
it
that
at
their
tables
,
they
offered
those
meates
to
Devils
;
how
doth
it
follow
,
that
there
must
needes
be
an
oblation
at
the
Lords
table
too
?
vnlesse
they
haue
some
strange
Logicke
to
shew
(
contrarie
to
the
olde
receaved
axiomes
,
)
that
thinges
which
are
compared
together
,
must
needes
agree
in
euery
particular
point
.
18.
The
body
and
bloud
of
Christ
bee
propitiatorie
for
our
sinnes
.
In
the
holy
Supper
there
is
the
body
and
bloud
of
Christ
:
therefore
the
Masse
is
propitiatorie
for
our
sinnes
.
Ans.
1.
The
body
and
bloud
of
Christ
is
not
in
the
sacrament
,
saue
only
sacramentally
and
spiritually
,
and
therfore
cannot
be
there
offered
.
2.
By
the
same
reason
it
would
followe
,
that
in
euery
place
where
Christ
was
on
earth
,
there
should
be
a
propitiatorie
sacrifice
.
The
vertue
and
efficacie
of
Christs
sacrifice
doth
at
all
times
flow
from
the
flesh
of
Christ
,
but
it
was
made
a
propitiatorie
sacrifice
but
once
,
and
that
vpon
the
Crosse
;
it
is
offered
and
given
in
the
Supper
;
and
receaved
of
the
beleevers
by
faith
.
3.
There
is
a
changing
of
the
predication
:
for
in
the
minor
it
is
said
:
The
body
and
bloud
are
in
the
Sacrament
,
in
the
conclusion
:
therefore
the
Masse
is
propitiatorie
.
Were
it
granted
that
their
Masse
were
nothing
but
the
Sacrament
duly
administred
,
&
that
the
body
of
Christ
were
carnally
there
,
yet
there
would
no
more
follow
but
this
,
that
in
the
Masse
there
is
that
,
which
is
propitiatorie
for
sinnes
.
And
if
it
be
propitiatorie
in
bare
being
,
why
needeth
it
to
be
sacrificed
,
that
it
may
be
propitiatorie
.
19.
The
Fathers
of
the
Church
called
the
Eucharist
by
the
name
of
a
sacrifice
:
therefore
the
Masse
is
a
sacrifice
.
Answer
.
1.
It
is
a
fallacie
heaping
vp
moe
questions
for
one
:
for
it
is
one
question
,
whether
the
Fathers
called
the
Supper
a
sacrifice
(
which
is
not
yet
sufficient
for
the
purpose
)
and
another
,
in
what
sence
they
called
it
a
sacrifice
,
whether
as
the
Papists
meane
it
,
or
otherwise
:
2
It
is
a
fallacie
from
a
thing
spoken
but
in
some
respect
,
to
the
same
taken
absolutely
:
for
the
Fathers
called
it
a
sacrifice
in
some
respect
onely
(
as
namely
,
1.
because
all
sacred
rites
may
be
called
by
the
common
word
of
the
olde
Testament
,
sacrificia
,
sacrifices
,
quasi
a
faciendo
sacra
,
from
doing
holy
&
sacred
actions
.
2.
Because
in
the
Supper
there
is
a
commemoration
of
that
one
onely
and
true
sacrifice
of
Christ
,
they
gaue
that
name
to
the
action
from
the
more
chiefe
and
principall
respect
.
3
,
Because
of
praiers
,
which
were
poured
out
in
the
celebration
of
the
Supper
,
which
are
called
sacrifices
as
was
before
declared
.
4
,
Because
of
praise
&
thanksgiving
,
which
were
vsed
in
the
celebration
of
the
Supper
,
and
are
called
sacrifices
in
the
Epistle
to
the
Hebrewes
.
5.
Because
of
their
offering
of
first
fruites
,
and
food
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
loue-feasts
.
6
,
Because
the
spirituall
sacrifices
,
faith
,
hope
,
charitie
,
&c
,
are
exercised
&
stirred
vp
by
the
vle
of
the
Supper
.
)
3
,
The
Papists
should
proue
,
that
the
ancient
Fathers
ever
taught
,
that
the
Masse
is
a
propitiatorie
sacrifice
for
the
sinnes
of
the
living
and
the
dead
:
but
this
they
will
never
doe
.
20.
The
Church
hath
alwaies
acknowledged
the
Masse
for
a
sacrifice
:
therefore
it
is
a
noveltie
to
denie
the
Masse
to
be
a
sacrifice
.
Answer
.
The
Antecedent
is
prooved
false
:
1
,
because
there
is
no
Masse
in
the
newe
Testament
.
2
,
Neither
can
it
be
shewed
in
the
Primitiue
Church
,
as
was
before
alleadged
out
of
the
booke
of
Valentinus
Vannius
,
who
hath
plainely
proved
,
that
the
Popish
sacrifice
of
the
Masse
was
not
in
the
Church
of
Christ
for
the
space
of
600
yeares
or
thereabout
.
3
,
Because
the
chiefe
thinges
in
the
Masse
are
newe
of
late
invention
,
and
were
heaped
together
at
sundry
times
,
one
after
another
.
some
by
one
Pope
,
and
some
by
another
.
And
such
novelties
are
iustly
reiected
by
vs
.
21.
The
Masse
is
an
application
,
whereby
that
,
which
Christ
merited
for
vs
,
is
applied
to
everie
man
in
particular
.
Answere
.
1
:
It
cannot
bee
said
to
bee
any
application
,
vnlesse
it
bee
thereunto
so
ordained
by
God
.
Now
wee
haue
a
two-fold
application
onely
of
the
merites
of
Christ
,
recorded
in
Scripture
.
Whereof
the
one
is
by
the
word
and
faith
without
any
externall
element
;
and
the
other
by
the
elements
and
rites
in
the
Sacraments
ordained
thereunto
.
But
the
Masse
is
a
thing
altogether
different
from
the
Lords
Supper
:
therefore
it
maketh
nothing
for
the
applying
of
Christs
merite
.
Moreover
,
the
Masse
hath
no
testimonie
from
the
Scripture
of
either
of
these
manners
of
applying
.
Neither
therefore
doth
it
applie
the
merite
of
Christ
.
2
,
And
,
because
the
Masse
hath
no
commandement
of
God
,
it
may
not
be
lawfull
for
men
to
tye
the
grace
of
God
to
mans
inventions
.
22.
In
the
Masse
there
is
remembrance
of
the
passion
and
death
of
Christ
:
therefore
the
Masse
is
to
be
reverenced
.
Ans.
1.
The
remembrance
of
the
passion
&
death
of
Christ
,
ought
to
bee
done
by
the
celebration
of
the
Lords
Supper
,
which
Christ
ordained
and
instituted
,
but
not
by
the
theatricall
celebration
of
the
Masse
,
which
was
not
instituted
by
Christ
.
2
,
The
Papists
striue
not
onely
for
the
remembrance
of
the
Lords
death
in
the
Supper
,
but
for
a
propitiatorie
sacrifice
,
as
the
Canon
of
the
counsell
of
Trent
hath
it
.
There
is
therefore
more
in
the
consequent
,
than
in
the
Antecedent
.
23.
There
are
many
good
things
contained
in
the
Masse
:
therefore
,
&c.
Ans.
And
there
be
very
many
idolatrous
things
contained
in
the
Masse
.
And
,
Magick
is
therby
made
good
,
because
Magitians
vse
good
and
holy
wordes
:
for
good
mingled
with
evill
doth
not
make
that
,
which
is
evill
,
to
become
good
,
but
that
,
which
was
good
of
it selfe
,
is
corrupted
by
the
evill
:
as
when
a
man
mingleth
poison
with
good
wine
.
24
,
The
Masse
is
a
representation
of
the
death
and
passion
of
Christ
.
Now
seeing
a
representation
doth
worke
more
strongly
than
a
bare
commemoration
,
the
Masse
cannot
displease
God
.
Answere
.
1.
Because
a
representation
seemeth
stronger
and
more
forcible
to
men
,
it
doth
not
therfore
seeme
stronger
to
God
also
:
for
my
thoughts
are
not
as
your
thoughts
(
Isai
:
55
,
8.
)
2
,
Seeing
that
representation
is
a
kinde
of
commemoration
,
they
which
contend
for
a
representation
alone
,
are
stricken
by
the
Pope
with
a
curse
,
in
the
Canon
before
cited
.
3
,
Neither
doth
the
first
Supper
of
Christ
beare
a
representation
,
in
which
Supper
our
Aduersaries
themselues
doe
not
admit
of
a
representation
.
25.
Luke
maketh
mention
of
the
*
Liturgie
of
the
Apostles
:
Act.
13
,
2.
therefore
the
Apostles
celebrated
Masse
.
Ans.
1.
The
word
Liturgie
is
vnderstoode
of
any
service
of
God
:
and
therefore
their
owne
vulgar
Authenticall
translation
rendreth
it
,
ministrantibus
illis
,
and
our
English
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accordingly
,
as
they
ministred
to
the
Lord
.
2
,
Seeing
the
most
of
the
thinges
in
the
Popish
Masse
are
new
,
how
,
I
pray
you
,
doth
the
Masse
sute
with
this
allegation
of
the
Apostles
who
were
dead
sundrie
hundreds
of
yeares
before
the
Popish
Masse
was
borne
.
26.
We
reade
of
many
miracles
,
that
were
done
at
the
Masse
of
the
Papists
:
therefore
it
is
not
to
be
reiected
.
Answer
.
1.
The
most
of
those
miracles
are
such
,
as
If
those
mir●●les
bee
t●ue
,
how
ch●nceth
it
,
tha●
now
the●e
bee
no
miracl●s
done
about
the
Masse
,
〈◊〉
seldome
,
and
those
most
false
too
.
the
Papists
at
this
day
are
ashamed
of
the
books
,
wherein
those
miracles
are
reported
.
2
,
The
comming
of
Antichrist
shall
be
with
all
power
,
and
signes
and
lying
wonders
.
(
2
,
Thess.
2
,
9
:
)
as
Paul
prophecied
of
him
.
3.
Miracles
without
the
word
of
God
are
not
sufficient
to
prooue
articles
of
religion
as
wee
reade
,
Deut
,
13
,
1
,
2
,
3.
27
Luther
doth
confesse
the
deuill
suggested
arguments
vnto
him
,
against
the
masse
.
Therfore
to
impugne
the
masse
is
diuelish
.
Ans
,
1
,
Luther
describeth
the
conflict
of
Luther
dimis●a
priuata
.
his
conscience
,
wherein
Satan
after
his
manner
,
laying
a
truth
for
his
ground
,
endeuoured
to
build
thereupon
falsehood
and
desperation
.
Euen
as
the
deuill
tempting
Christ
,
alleadged
the
holy
Scripture
,
which
vndoubtedly
is
true
.
But
it
doth
not
therefore
follow
that
simply
euery
thing
is
a
lye
,
which
Satan
bringeth
in
his
tentations
.
For
when
hee
obiecteth
our
sinnes
against
vs
,
certainely
he
speaketh
a
truth
.
2
,
We
oppose
not
against
our
Aduersaries
either
the
authoritie
of
Luther
or
the
tentation
of
Satan
,
but
the
Word
of
God
.
Now
the
testimonies
of
Scripture
which
ouerthrow
the
masse
,
cannot
be
termed
deuilish
suggestions
.
Let
them
then
answere
vnto
them
if
they
can
.
28
Our
Aduersaries
seek
a
shift
,
to
wind
themselues
out
of
the
danger
of
the
thunderbolts
of
the
Epistle
to
the
Hebrues
&
say
,
that
Christs
bodie
alwaies
remaineth
one
;
&
therfore
though
it
be
daily
offered
,
yet
it
is
alwaies
the
same
,
and
but
one
only
,
and
so
it
doth
not
anie
waiet
whart
the
Epistle
to
the
Hebrues
.
Answ
,
1.
That
is
not
the
question
:
whether
Christs
bodie
be
one
and
the
same
.
But
here
is
the
controuersie
,
whether
that
bodie
,
which
is
one
and
the
same
,
be
often
to
bee
offered
to
God
:
seeing
the
Apostle
to
Hebrewes
witnesseth
,
that
that
bodie
was
once
onely
offered
,
and
that
the
offering
thereof
may
not
be
iterated
.
There
is
then
no
connexion
of
the
Antecedent
&
consequent
in
this
paralogisme
,
2
,
But
neither
do
they
offer
the
same
bodie
of
Christ
,
which
was
offered
vpon
the
Croffe
,
but
an
other
bodie
,
which
within
a
moment
of
time
before
was
breade
,
if
all
bee
true
,
which
they
faine
of
Transsubstantiation
.
But
the
true
bodie
of
Christ
was
not
breade
.
Therefore
neither
doo
they
offer
one
and
the
same
body
of
CHRIST
.
An
appendix
of
other
abuses
of
the
Masse
.
The
followers
of
Antichrist
have
transformed
1
,
Abuse
priuate
masse
.
the
Masse
into
a
priuate
action
,
wherein
there
is
no
communion
,
but
the
masse-maker
onely
receiueth
the
sacrament
,
whilest
others
,
that
be
present
onely
looke
on
,
who
are
perswaded
,
that
such
a
masse
benifitteth
them
neucrthelsse
,
though
they
communicate
not
.
But
wee
reject
this
priuate
masse
fos
these
reasons
.
Because
the
Lords
supper
,
by
those
priuate
masses
,
which
neuer
were
instituted
by
Christ
,
is
changed
into
an
action
altogether
diuerse
and
different
from
the
first
institution
.
Christ
gaue
not
onely
a
bare
spectacle
to
his
disciples
in
his
first
supper
,
but
distributed
his
bodie
and
bloud
to
them
to
be
eaten
and
druncken
.
Priuate
masses
therefore
haue
no
agreement
with
the
action
of
Christ
.
That
appellation
of
the
Lords
Supper
vsed
by
the
Apostles
(
the
breaking
of
breade
)
which
is
nothing
els
,
but
by
a
hebrue
phrase
,
the
distribution
of
it
,
sheweth
,
that
in
the
primitiue
Church
in
the
celebration
of
the
supper
,
there
was
a
communicating
,
&
that
priuate
masse
was
altogether
vnknowen
.
The
same
is
meant
by
the
wordes
of
Paul
;
we
are
all
partakers
of
the
same
bread
,
1
,
Cor
,
10
,
17
,
If
the
Corinthians
were
partakers
,
then
doubtles
they
were
not
bare
beholders
of
some
priuate
masse
.
That
which
Paul
speaketh
of
the
abuse
of
the
Supper
among
the
Corinthians
:
euery
man
taketh
his
owne
supper
afore
,
&
one
is
hungrie
,
and
an
other
is
drunke
,
1
,
Corin.
11
,
21.
May
not
vnfitly
be
applyed
to
the
priuate
masse
,
for
a
certaine
likenesse
betwixt
them
.
For
what
more
like
to
this
abuse
than
is
the
priuate
masse
,
wherein
the
looker
on
hungreth
:
the
masse-maker
hath
his
priuate
banquet
,
though
he
be
not
drunken
,
vnlesse
perhaps
of
the
former
dayes
ryot
?
Contrariwise
our
aduersaries
do
dispute
.
1
,
There
is
mention
made
of
a
priuate
communion
euen
in
the
histories
of
the
primitiue
Church
.
Ans
,
1
,
Priuate
communion
at
that
time
was
a
thing
much
differing
from
priuate
masse
now
a
dayes
.
For
from
the
beginning
whilest
persecution
did
still
rage
,
and
the
Christians
were
therfore
inflamed
with
great
zeale
,
the
whole
Church
did
vse
to
celebrate
the
Supper
euerie
day
.
But
after
persecution
ceased
,
the
zeale
of
Christians
was
by
little
and
little
abated
,
so
that
afterwards
they
did
communicate
onely
vpon
the
Lords
day
.
In
the
meane
while
they
of
the
cleargy
and
the
ministers
of
the
Church
kept
the
custome
of
the
dayly
communion
.
And
this
Communion
,
when
they
of
the
laitie
were
absent
,
began
to
be
called
a
priuate
Communion
,
and
that
which
was
celebrated
on
the
Lords
day
,
was
called
a
publicke
Communion
.
It
is
therefore
a
frivolous
argument
,
&
altogether
from
the
purpose
,
whilest
our
Aduersaries
argue
from
the
priuate
receiuing
of
the
Lords
supper
to
the
priuate
sacrifices
of
the
Masse
(
so
making
foure
termes
.
)
2
Those
which
are
the
lookers
on
in
priuate
masse
,
do
communicate
spiritually
.
Therfore
they
want
not
the
fruite
of
the
masse
.
Ans
,
1.
We
speake
of
the
sacrament
and
sacramental
eating
,
&
our
Aduersaries
alleadge
spirituall
eating
.
There
are
therefore
in
this
argument
foure
termes
,
2
,
That
spirituall
communion
may
bee
by
faith
alone
,
euen
out
of
the
masse
and
communion
.
Therefore
it
is
nothing
to
the
masse
.
3
,
This
is
the
nature
of
the
ministerie
,
that
the
benefits
of
God
bee
by
it
applyed
vnto
men
.
But
priuate
masse
is
a
part
of
the
ministerie
.
Therfore
by
it
there
is
application
Made
to
the
standers
by
.
Ans
,
1
,
The
minor
proposition
is
fal●●
,
It
suffiseth
not
that
a
Preacher
preach
to
himselfe
without
hauing
any
hearers
:
so
neither
sufficeth
it
,
that
the
masse-maker
alone
communicate
for
others
.
becavse
our
aduersaries
cannot
free
their
publicke
masse
,
much
lesse
their
priuate
masse
from
idolatrie
,
and
how
shall
idolatrie
then
be
a
part
of
the
ministerie
?
2
,
Sacramentall
application
doth
not
consist
in
a
bare
spectacle
,
but
in
the
vse
and
fruition
,
as
it
is
not
sufficient
to
saluation
that
an
vnregenerate
man
bee
a
beholder
of
Baptisme
,
vnlesse
himselfe
also
bee
baptized
.
4
Priests
that
doe
masse
are
the
mouth
of
the
Church
.
Therefore
if
the
Priest
communicate
,
it
is
all
one
as
if
the
whole
Church
had
communicated
.
Ans
,
1
,
The
Antecedent
hath
no
ground
in
the
scripture
,
2
,
Neither
doo
the
Papists
themselues
belieue
this
which
they
say
,
otherwise
the
priuate
communion
of
the
Priest
would
bee
sufficient
for
them
,
that
they
should
neuer
haue
neede
of
anie
publicke
communion
.
3
,
The
mouth
of
the
Church
should
bee
an
impure
one
,
when
the
Priest
is
polluted
with
adulterie
,
whoredome
,
and
such
other
wickednesse
.
The
Priests
in
the
Olde
Testament
did
sacrifice
for
others
,
the
laitie
being
present
:
so
in
priuate
masse
the
Priest
may
communicate
for
them
that
stand
by
.
Ans
,
1
,
There
is
great
difference
.
For
the
Priest
in
the
Olde
Testament
in
sacrificing
and
offering
did
giue
something
to
God
,
but
he
that
communicateth
doth
not
giue
,
but
receiue
some
thing
.
There
are
therefore
foure
termes
,
whiles
for
one
medius
terninus
,
there
arise
vnto
vs
two
,
the
one
whereof
is
to
offer
,
the
other
,
to
receiue
or
communicate
.
2
,
And
hee
that
brought
the
sacrifice
to
the
Priest
to
be
offered
,
was
not
excluded
from
the
act
of
sacrificing
,
but
hee
also
was
sayde
to
haue
sacrificed
,
which
also
hath
no
affinitie
with
priuate
masse
,
in
which
,
the
laickes
which
are
present
at
priuate
masse
▪
are
bare
lookers
on
.
They
haue
wrested
the
masse
from
the
end
of
2
,
Abuse
the
wresting
of
the
supper
to
other
businesse
.
Communion
to
infinite
other
affaires
,
and
altogether
from
the
purpose
:
hence
haue
arisen
manie
kindes
of
masses
:
as
namely
,
-
1.
The
Masse
of
the
Crowne
of
thornes
,
-
2.
The
Masse
of
the
three
nayles
.
-
3.
The
Masse
of
the
foreskin
of
Christ
.
-
4
,
The
Masse
for
sea-faring
men
.
-
5
,
The
Masse
for
trauellers
on
horsebacke
,
or
on
foote
.
-
6.
The
Masse
for
women
great
with
child
.
-
7
,
The
Masse
for
women
in
trauell
of
child-birth
.
-
8.
The
Masse
for
women
that
bee
barren
.
-
9.
The
Masse
for
those
that
bee
sicke
of
a
quartane
or
●ertian
ague
,
and
others
of
the
like
sort
:
which
is
nothing
else
,
but
many
waies
to
prophane
the
holy
Supper
.
But
they
doe
also
●ell
those
Masses
for
money
to
every
one
that
asketh
for
them
.
No●
our
Aduersaries
3.
Abuse
.
Simonie
.
themselues
doe
greatly
condemn●
Simonie
,
not
marking
in
the
meane
while
,
that
the
●ost
of
their
Priests
are
Simoniacal
:
In
which
rout
of
men
the
Pope
is
mos●
Simoniacall
of
all
,
as
by
whom
,
heaven
,
and
God
,
and
all
is
set
to
sale
,
as
Mantuan
saith
.
In
the
Masse
they
mingle
water
with
wine
(
perhaps
4
,
Abuse
.
The
mingling
of
water
with
wine
.
to
fulfill
the
prophecie
of
Isaie
.
Thy
wine
is
mixt
with
water
.
Isa:
1
,
22.
)
which
,
were
it
helde
as
an
indifferent
thing
,
might
bee
borne
with
all
;
as
there
bee
some
coniectures
,
that
the
Easterne
Churches
were
wont
to
mingle
water
with
wine
,
because
of
the
strongnesse
of
the
wine
,
and
least
they
might
seeme
to
make
feasts
in
the
holy
Supper
,
and
as
wee
are
not
sure
that
the
wine
which
i●
bought
for
the
vse
of
the
Sacrament
,
is
not
mingled
with
water
by
the
Vintners
:
but
because
our
Aduersaries
hold
it
as
●
thing
of
necessitie
to
bee
done
,
therefore
it
may
not
be
endured
.
Because
neither
the
Evangelists
,
nor
Paul
makes
any
mention
of
this
mixture
,
but
mention
wine
alone
.
This
mixture
of
water
bringeth
the
Papists
into
a
maze
:
for
they
haue
no
word
,
by
which
the
water
with
the
wine
should
bee
transsubstantiated
,
and
in
the
meane
while
they
may
not
confesse
that
the
substance
either
of
the
wine
,
or
of
the
water
beside
the
bare
accidents
,
doe
remaine
after
the
consecration
.
Let
them
looke
then
howe
they
may
winde
themselues
out
.
The
Schoole-men
haue
laboured
heerein
in
vaine
.
Contrariwise
our
Aduersaries
doe
reason
.
1.
Wee
reade
that
of
ancient
time
the
wine
was
mixt
with
water
in
the
supper
.
Answere
.
1
:
It
is
a
fallacie
from
that
which
is
true
in
some
respect
,
to
the
same
taken
absolutely
:
for
wee
said
,
that
the
Easterne
Churches
did
it
in
some
respect
.
2
,
It
was
a
custome
of
the
Easterne
Church
,
which
laied
no
necessitie
on
it
:
but
our
Aduersaries
make
it
a
law
,
and
of
necessitie
.
3
,
The
question
is
not
what
and
of
whom
,
but
how
rightly
it
is
done
.
2
,
Water
and
bloud
flowed
out
of
the
side
of
Christ
;
therefore
water
ought
to
be
mingled
with
wine
.
Answer
.
1.
Christ
ordained
no
Sacrament
vpon
the
Crosse
:
It
is
therefore
heere
vn●itly
alleadged
.
2
,
The
Scripture
doth
no
where
referre
this
to
the
Supper
.
3
,
It
would
thence
follow
,
that
not
the
bloud
of
Christ
alone
,
but
water
also
ought
to
bee
in
the
cup
:
which
crosseth
their
conceite
of
Transsubstantiation
.
4
,
The
ancient
Fathers
haue
expounded
it
of
the
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sacraments
,
the
bloud
of
the
Supper
,
&
water
of
baptisme
.
3.
In
the
Revelation
the
multitude
of
Nations
is
compared
to
water
:
therefore
mistically
water
is
to
be
mingled
with
wine
in
the
Sacrament
.
Answere
.
1.
That
place
hath
nothing
of
the
Sacrament
.
2
,
The
new
Testament
,
especiallie
in
matters
of
the
Sacraments
,
admit
not
of
allegories
,
especially
such
,
as
haue
no
ground
in
scripture
.
3
,
Neither
is
it
lawfull
for
vs
to
add
anything
to
the
Sacraments
,
vpon
sandy
grounds
scraped
together
here-from
.
4
,
It
seemeth
,
that
Christ
did
mingle
water
with
the
wine
,
in
that
the
Host
carying
a
Pitcher
of
water
went
before
them
into
the
Inne
.
Answer
.
This
is
a
Doctor-like
proofe
:
In
the
pitcher
there
was
water
;
therfore
the
cup
must
haue
water
mixt
in
it
in
the
Supper
.
In
the
Masse
they
haue
brought
in
a
huge
heap
of
ceremonies
,
which
sprung
vp
one
after
another
5.
Abuse
.
a
sinke
of
ceremonies
no
long
while
agoe
;
which
Sleidan
doth
brieflie
describe
,
●peaking
of
the
tumult
that
was
raised
at
Strasburge
because
of
the
Masse
,
in
the
21
booke
of
his
historie
,
in
these
words
.
There
was
a
great
concourse
of
men
,
especially
,
of
the
youth
:
for
it
was
to
all
these
a
rare
spectacle
and
not
heard
of
before
,
that
many
there
with
shaven
crownes
,
c●oathed
after
a
newe
fashion
,
should
sing
together
such
thinges
as
no
man
vnderstoode
:
that
candles
and
torches
should
burne
,
as
the
saying
is
,
at
noone
day
;
that
smoake
and
perfumes
should
bee
raised
vp
with
Frankincense
;
that
the
Priest
with
his
Attendants
should
stand
at
the
Altar
;
pronounce
words
in
an
vncouth
language
;
vse
divers
bowings
&
gestures
;
bend
downward
with
his
hands
close
shut
;
one
while
●ling
abroade
,
another
while
pull
backe
his
armes
;
ever
and
anone
turne
himselfe
;
one
while
crie
aloude
,
another
while
mutter
over
some
thinges
with
great
silence
;
cast
his
eyes
on
high
;
looke
groueling
to
the
ground
;
stand
in
no
one
place
;
turne
himselfe
now
to
the
right
part
,
now
to
the
left
part
of
the
altar
;
wagge
with
the
fingers
;
breath
vpon
the
chalice
,
and
lift
it
vp
on
high
,
and
after
set
it
downe
;
in
certaine
places
name
sometimes
the
living
,
sometimes
the
dead
;
breake
vnleavened
bread
,
&
dip
it
in
the
chalice
;
strike
his
breast
with
his
fist
;
sigh
;
make
as
though
hee
slept
with
his
eyes
shut
;
awake
againe
,
eate
one
part
of
the
bread
,
and
drinke
vp
the
other
whole
with
the
wine
,
least
any
drop
should
be
left
;
wash
his
hands
;
shew
to
the
people
with
his
backe
towards
them
,
and
his
hand
stretched
out
,
the
gilded
Paten
,
moo●e
the
same
to
his
forehead
and
breast
;
kisse
one
while
the
Altar
,
another
while
an
Image
inclosed
in
some
matter
or
me●tall
:
thus
farre
Sleidan
.
This
Masse
therefore
hath
none
affinitie
with
that
Masse
,
which
some
Ecclesiasticall
Historians
doe
write
,
that
the
Apostles
,
and
their
Schollars
did
celebrate
without
all
ceremonie
,
onely
adding
the
Lords
prayer
:
which
our
Aduersaries
cannot
denie
,
vnlesse
they
will
reject
the
witnesses
of
their
owne
religion
.
Moreover
,
how
lately
those
Ceremonies
arose
,
●
.
Abuse
.
The
new●es
of
their
ceremonies
and
were
vnknowne
to
the
Primitiue
Church
,
we
cannot
more
briefely
learne
,
than
by
the
narration
of
Polydore
Virgil.
He
writeth
on
th●●
wise
.
D●
in●ent
.
rer.
lib.
5
,
cap.
11.
All
mysteries
(
of
Religion
)
were
deliuered
of
Christ
amongst
his
Apostles
plainely
and
simply
:
the
whole
order
of
Ceremonies
was
naked
and
plaine
,
having
more
devotion
than
gay
furniture
:
for
it
is
evident
enough
,
that
Peter
,
(
who
either
first
of
all
,
as
being
the
chiefe
of
the
Apostles
,
or
together
Where
was
here
the
offering
after
the
Co●s●●
cratio●●
with
the
rest
of
the
Apostles
,
did
estsoones
celebrate
divine
service
,
with
that
rite
,
which
hee
receaved
from
Christ
)
was
woont
straight
after
the
consecration
to
bring
in
the
Lords
Prayer
.
Afterward
Iame●
the
Bishop
of
Ierusalem
,
increased
these
mysteries
:
Basill
also
increased
them
,
and
others
at
sundrie
times
instituted
other
things
.
Caelestinus
the
Introitus
of
the
Masse
,
the
beginning
whereof
is
the
Psalme
;
Iudica
me
Deus
.
Damasus
ordained
the
Confession
,
which
is
made
by
the
Priest
before
hee
ascend
to
the
Altar
:
yet
some
there
bee
,
who
ascribe
it
to
Pontianus
.
Gregorie
ordained
the
Antheme
,
which
followeth
the
Introitus
,
and
therefore
it
is
commonly
called
by
the
same
name
:
as
also
that
Kyrie
should
be
said
nine
times
,
&
the
Antheme
after
the
Epistle
,
Gospel
,
&
Communion
.
But
the
Antheme
after
the
Epistle
they
call
the
gradual
,
because
the
Deacon
ascendeth
into
an
higher
place
to
reade
the
Gospell
.
Telesphorus
ordained
the
Hymne
,
Gloria
in
excelsis
Deo
.
Gelasiu●
first
invented
the
Or●isons
,
that
is
,
the
clauses
of
praiers
,
as
they
call
them
.
Hier●m
the
Epistle
and
Gospell
:
and
Anastasi●s
first
appointed
when
it
was
read
,
that
all
which
were
present
at
service
,
should
stand
crooked
and
bending
downe
for
reverence
,
that
they
might
bee
more
readie
to
defend
the
faith
of
the
Gospell
,
or
to
marke
and
note
it
,
which
we
vse
to
doe
rather
standing
,
than
sitting
.
The
Alleluiah
was
translated
from
Ierusalem
.
The
singing
of
the
Creede
,
that
it
should
bee
sung
after
the
Gospell
on
feastivall
daies
,
and
should
bee
repeated
by
the
people
,
which
were
present
at
service
,
was
the
decree
of
Pope
Mark
the
first
.
The
same
decree
was
renued
afterward
by
Damasus
.
Gelasius
made
the
Antheme
,
which
Here
Masse
was
so
celebrated
,
that
the
people
might
answere
.
they
commonly
call
the
Tract
,
and
the
Hymnes
:
and
the
prefaces
,
which
goe
before
the
Canon
,
hee
framed
in
an
elegant
speach
and
song
,
which
,
as
Pelagius
reporteth
,
are
nine
in
number
.
Vrbanus
addeth
the
tenth
vnto
the
honour
of
the
virgin
,
the
mother
of
God
.
And
whereas
Incense
is
burned
at
the
Altar
,
Aaron
did
that
first
;
as
the
Lord
said
vnto
Moses
.
Thou
shalt
set
an
altar
before
the
vaile
,
and
Aaron
shall
burne
theron
sweete
incense
;
as
it
is
in
Exodus
(
30
,
6
,
7
)
And
afterward
Leo
the
third
decreede
,
that
the
same
should
be
done
amongst
vs
;
which
was
also
obserued
of
the
heathens
.
Hereof
it
is
,
that
Virgill
saith
of
Venus
in
the
first
of
his
Aen●ids
.
Vbi
Templum
illi
,
centumque
Sab●o
Th●re
calent
arae
&c.
Where
stand
her
famous
seates
,
And
Temple
rich
,
and
of
incense
an
hundred
altars
sweats
.
The
vse
of
washing
their
hands
seemeth
to
haue
come
from
the
Olde
Testament
,
for
that
the
Iewes
were
wont
to
beginne
not
onely
diuine
seruice
,
but
their
banquets
also
with
washing
of
hands
;
as
holding
it
wicked
to
eate
bread
with
vnwashen
hands
,
which
fault
they
obiected
against
the
Disciples
of
Christ
.
Or
else
this
custome
was
taken
from
the
Heathen
,
amongst
whom
those
which
sacrificed
did
first
of
all
washe
their
hands
:
&
as
Hesiod
saith
,
there
was
a
charge
giuen
,
that
no
man
should
in
the
morning
ofter
wine
to
Iupiter
with
vnwashen
hands
,
lest
the
glory
of
the
sacred
things
should
be
polluted
.
(
And
here
againe
he
alleadgeth
verses
of
Virgils
)
thus
farre
Polydore
Virgill
.
Who
so
would
see
more
,
let
him
reade
Durandus
his
booke
intituled
Rationale
Diuin●rum
Offic●orum
.
Behold
the
great
impudencie
of
our
Ad●ersa●ies
,
who
boast
of
antiquity
in
the
masse
and
endeuour
to
fetch
it
from
the
verie
Apostles
,
contrarie
to
their
consciences
and
credit
to
all
histories
,
but
least
they
here
seeke
a
shift
and
pretend
that
these
things
are
spoken
of
the
ceremonies
only
,
which
are
not
of
the
substance
of
the
masse
:
let
vs
heare
what
the
same
Autor
writeth
of
the
chiefest
&
the
substantiall
misterie
of
the
masse
,
of
the
Canon
,
I
meane
in
the
same
booke
and
chapter
.
Where
he
saith
thus
:
In
the
prefaces
,
that
Sanctus
,
Sanctus
,
How
finely
the
masse
came
from
the
Apostls
Sanctus
,
Dominus
,
Deus
Zebaoth
should
bee
sung
,
was
first
decreed
by
Sixtus
,
which
was
taken
from
the
Prophet
Isay
.
Gelasius
made
;
Teigitur
,
which
afterward
was
made
,
the
begining
,
as
before
Syricius
had
made
Communicants
;
which
now
is
set
in
the
third
place
.
Whence
it
appeareth
that
the
Canon
it selfe
,
was
neither
al
framed
by
one
man
,
neither
broght
into
that
forme
,
whereof
it
now
consisteth
.
The
certaintie
whereof
hence
appeareth
,
that
Alexander
the
first
,
who
was
along
time
before
Gelasius
and
Syricius
,
appointed
for
the
memoriall
of
Christs
passion
:
Qu●
pridie
,
quam
pate●eter
,
&c.
vnto
these
words
:
Hoc
est
Corpus
meum
.
Wherefore
it
is
cleare
enough
,
that
then
was
the
beginning
of
the
Canon
,
when
,
as
hath
beene
sayd
,
Gelasius
was
Bishop
of
Rome
,
about
360
,
yeares
or
somewhat
more
after
Alexander
.
Then
Leo
added
Hanc
igilur
oblationem
&c
,
vnto
these
words
,
placitus
accipias
.
Gregorie
annexed
thereto
three
petitions
,
Diesque
nostras
in
tua
pac●
disponas
,
atque
ab
aeterna
damnatione
●o●
eripe
,
et
in
Electorum
t●orum
iubeas
grege
numerar●
.
The
same
Gegorie
the
first
added
,
Sanctun●
sacrificium
,
immaculatam
hostiam
.
And
in
like
sort
others
added
other
things
.
Thus
far
Polydor
Virgil.
By
this
narration
you
see
,
that
they
are
stark
&
shameles
lies
,
which
the
Papists
boast
of
the
antiquity
of
their
masse
,
&
of
Apostolick
traditions
of
the
masse
.
You
haue
heere
the
history
of
the
beginning
of
the
principall
and
substantiall
parts
of
the
masse
compiled
out
of
the
Ecclesiasticall
histories
,
not
by
some
Lutheran
,
but
by
a
faithfull
seruant
of
the
Romane
Church
,
euen
by
a
masse-Priest
.
7
,
Abuse
.
The
errors
and
●ooleries
of
the
Can●●
of
the
masse
.
Now
le●
vs
see
by
one
or
two
examples
,
how
absurd
that
Canon
is
,
thus
patched
together
by
diuerse
shreds
.
The
Ancients
in
times
past
,
at
the
time
of
the
celebration
of
the
Eucharist
,
brought
loue-feasts
,
for
the
sustenance
of
the
poore
,
and
maintenance
of
the
ministerie
.
At
those
offerings
(
which
certainely
were
no
propitiatorie
sacrifice
)
the
Church
was
woont
to
pray
for
preseruation
and
safetie
,
&c.
Now
that
in
the
Canon
before
the
consecration
is
applyed
to
the
breade
and
wine
at
this
day
,
and
the
breade
and
wine
are
offered
to
God
the
Father
for
the
saluation
of
the
Church
.
In
the
Canon
,
God
is
requested
to
accept
that
pure
sacrifice
of
the
body
and
bloud
of
Christ
,
as
he
did
accept
the
sacrifice
of
Abel
and
Meschizedeck
.
If
our
Aduersaries
referre
these
words
to
the
olde
accustomed
offerings
,
they
make
mockeries
,
seeing
this
manner
is
now
ceased
amongst
them
:
and
they
pray
for
that
,
which
is
no
where
.
But
if
they
refer
them
to
the
present
sacrifice
of
the
body
and
bloud
of
Christ
in
the
masse
;
what
is
this
else
,
but
to
make
intercession
to
the
heauenly
Father
for
his
Sonne
Christ
?
Againe
how
absurdly
is
that
most
precious
sacrifice
of
Christs
own
body
&
bloud
,
compared
with
the
sacrifice
of
Abel
,
which
,
it
may
be
,
was
a
Lambe
or
a
Goate
?
but
these
witlesse
men
make
no
more
reckoning
of
Christs
sacrifice
,
than
of
a
goate
or
a
Lambe
.
There
is
comparison
made
with
the
sacrifice
of
Melchizedeck
,
whereas
yet
there
is
An
error
in
the
sacrifice
of
Melchizedeck
,
who
did
not
sacrifice
but
brought
forth
bred
and
wine
.
nothing
in
Scripture
(
as
hath
alreadie
beene
shewed
)
that
Melchizedeck
did
offer
breade
and
wine
.
The
sacrifice
of
Christ
is
compared
with
that
sacrifice
which
is
not
,
neuer
was
,
and
neuer
shall
be
.
The
Canon
sayth
that
they
offer
the
bread
of
life
to
the
heauenly
Father
:
But
where
are
they
bid
to
offer
the
breade
of
life
?
Whereof
we
reade
nothing
in
the
whole
course
of
the
scripture
,
but
that
the
bread
of
life
should
be
eaten
,
not
offered
.
The
Canon
is
contrarie
to
the
article
of
Christs
ascension
,
when
it
commandeth
the
Angels
to
carie
the
hoste
before
the
face
of
God
to
the
high
altar
.
What
?
And
did
not
Christ
ascend
vnto
his
Father
?
And
is
there
neede
,
that
he
should
now
after
all
appeare
before
his
Father
,
that
he
should
be
caried
from
the
earth
aboue
to
his
Father
?
Againe
seeing
Christ
is
neuer
in
his
glorifyed
bodie
absent
from
his
Father
,
what
do
the
Angels
carie
,
according
to
the
Canon
of
the
masse
?
if
breade
,
then
they
commit
idolatrie
;
if
his
body
,
then
hath
Christ
two
bodies
,
one
whereof
is
present
in
Heauen
with
the
Father
;
and
the
other
is
now
after
all
,
caried
from
the
earth
by
the
Angels
.
And
lastly
,
that
we
may
not
seeme
heere
to
make
a
large
refutation
of
the
Canon
,
whatsoeuer
praise
,
prayer
,
thankesgiuing
,
was
wont
to
be
vsed
in
the
primitiue
Church
in
the
celebration
of
the
Supper
,
and
offerings
of
charity
,
all
that
(
though
the
manner
of
those
offerings
bee
abrogated
,
with
which
that
part
of
the
seruice
should
rightly
haue
beene
abrogated
too
)
all
that
,
I
say
,
our
Aduersaries
do
so
retaine
,
that
they
haue
(
of
a
foolish
ordinance
)
trasferred
to
the
bread
of
the
Eucharist
present
in
the
Supper
,
all
those
which
formerly
belonged
to
an
action
altogether
different
from
this
.
As
anie
man
may
easily
finde
moe
,
than
be
heere
alleadged
,
if
hee
doo
but
onely
reade
the
Canon
of
the
masse
.
In
the
meane
while
the
Councell
of
Trent
striketh
all
them
with
acurse
,
which
say
there
be
errors
contained
in
the
Canon
of
the
masse
.
But
it
is
●uident
how
it
wanteth
no
errors
,
but
aboundeth
with
them
.
This
is
also
one
of
the
Abuses
of
the
masse
,
that
8
,
Abuse
.
Masse
sayd
in
Latine
.
it
is
celebrated
not
in
a
knowen
tongue
,
and
such
as
the
people
vnderstand
,
but
in
a
strange
and
indeed
only
in
the
latine
tongue
,
which
we
reproue
for
these
causes
Because
in
the
supper
,
there
ought
to
bee
a
commemoration
,
of
the
death
&
passion
of
Christ
which
how
can
it
be
done
in
a
tongue
which
the
people
vnderstand
not
.
And
how
shall
he
that
occupieth
the
roome
of
the
vnlearned
say
Amen
,
at
thy
giuing
of
thankes
,
seeing
he
knoweth
not
,
what
thou
sayest
?
1
,
Corin
14
,
16.
Paul
writ
the
institution
of
the
Lords
Supper
to
the
Corinthians
,
rather
in
their
mother
tongue
,
than
in
an
other
.
Before
the
receiuing
of
the
Supper
,
to
the
fruitfull
vse
thereof
it
is
needfull
to
admonish
and
exhort
the
communicants
before
hand
,
that
the
people
may
examine
themselues
.
This
admonishing
hath
no
place
,
where
the
holy
Supper
is
celebrated
in
a
strange
tongue
.
Paul
,
though
hee
commend
the
gifte
of
tongues
,
yet
woulde
haue
all
thinges
in
the
Church
ordered
to
edification
,
but
by
a
strange
tongue
,
he
that
vnderstandeth
it
not
,
is
not
edified
:
neither
can
the
hearers
faith
be
strengthened
by
that
speech
,
which
hee
knoweth
not
what
it
meaneth
.
I
had
rather
in
the
Church
(
saith
Paule
)
speake
fiue
words
with
mine
vnderstanding
,
that
I
might
also
instruct
others
,
than
tenne
thousand
wor●s
in
a
strange
tongue
.
1
,
Cor:
14.
19.
for
this
purpose
reade
that
whole
chapter
.
Paul
had
rather
in
the
publike
congregation
of
the
Church
speake
so
,
that
hee
might
bee
vnderstoode
:
but
the
Papists
had
rather
in
the
meeting
of
the
Church
speake
,
that
they
be
not
vnderstood
.
Contrariwise
our
Aduersaries
do
reason
thus
.
1.
Masse
is
to
be
saide
in
Latine
,
that
they
which
come
to
vs
out
of
France
,
Italy
,
&
England
may
vnderstand
it
,
and
thereby
set
the
vnitie
of
the
Church
.
Ans.
1
By
the
like
reason
,
wee
should
not
preach
in
the
Dutch
tongue
,
but
in
the
Latine
amongst
Dutch
men
,
that
strangers
,
which
come
vnto
vs
may
vnderstand
and
heare
the
consent
of
our
doctrine
:
2
,
The
whole
flocke
and
company
of
the
godly
are
not
to
bee
neglected
,
for
the
cause
of
a
stranger
or
two
;
whereas
notwithstanding
there
is
often
times
never
a
one
present
.
3
,
If
there
be
a
necessitie
,
that
all
strangers
should
vn●erstand
Masse
,
how
much
more
needefull
,
●●at
the
whole
Church
at
home
should
vnderstand
?
4
,
It
is
not
certaine
that
all
strangers
doe
vnderstand
the
Latine
tongue
.
2.
The
words
of
some
one
language
(
for
example
,
of
the
Dutch
tongue
)
are
in
sund●y
places
of
the
land
,
different
and
disagreeing
,
which
falleth
not
out
in
the
Latine
tongue
.
Answere
.
1.
The
Papists
may
bee
ashamed
of
such
sencelesse
Paralogismes
:
for
by
the
same
reason
it
should
bee
vnlawfull
to
preach
in
Dutch.
2.
And
why
doe
not
the
Iesuites
at
this
day
,
for
the
same
reason
,
cease
to
publish
their
writings
in
the
Dutch
tongue
?
But
a
fit
cover
for
such
a
pot
:
such
as
is
the
Popi●●
Religion
,
such
are
the
Popish
reasons
.
3.
If
service
should
be
said
in
the
vulgar
tongue
,
then
there
would
be
a
prophanation
of
the
mysteries
of
Religion
.
Answere
.
1.
This
is
the
sore
that
our
Aduersaries
cannot
abide
should
bee
touched
:
for
they
are
afraide
,
least
the
grosse
absurditities
of
the
Canon
of
the
Masse
should
bee
espied
even
of
the
Laicks
.
2
,
By
the
like
reason
,
it
should
not
bee
any
more
lawfull
to
reade
the
Gospels
appointed
for
Sondaies
,
(
wherein
are
many
high
Mysteries
of
faith
contained
)
in
the
vulgar
tongue
before
the
people
:
but
mysteries
of
Religion
,
whiles
they
are
proposed
to
the
Church
and
explaned
,
are
nothing
at
all
by
this
meanes
prophaned
.
vnlesse
they
account
the
Church
as
Swine
and
Dogges
,
before
whom
it
is
not
lawfull
to
cast
sacred
things
.
4.
Strangers
,
which
vnderstand
not
our
vulgar
tongue
,
would
laugh
at
our
service
,
which
they
vnderstand
not
.
Answer
.
1.
And
what
if
the
common
people
deride
the
Masse
,
because
they
vnderstand
it
not
,
being
saide
in
Latine
?
2.
And
what
if
those
strangers
vnderstand
not
the
Latine
tongue
neither
,
will
they
not
therefore
deride
it
too
?
If
when
the
whole
Church
is
come
together
in
one
,
&
all
speak
stārge
languages
,
(
that
is
,
if
nothing
be
done
in
the
vulgar
tonge
)
there
come
in
they
that
are
vnlearned
,
or
they
which
beleeue
not
,
will
they
not
say
,
that
ye
are
out
of
your
wits
?
as
Paul
saith
.
1
,
Cor.
14
,
23.
(
Note
that
what
is
here
spoken
of
the
saying
of
Masse
in
Latine
,
may
also
bee
vnderstood
of
praiers
rehearsed
in
Latine
onely
,
)
It
is
an
abuse
of
the
Masse
also
,
that
they
●
.
Abuse
.
Masse
for
the
dead
.
offer
the
Masse
not
so
much
for
the
living
,
as
for
the
dead
,
residing
(
as
the
Papists
thinke
)
in
Purgatorie
:
and
that
they
perswade
them selues
,
that
the
Masse
doth
profit
the
dead
,
and
that
they
are
helped
by
the
multitude
of
Masses
:
the
vanitie
whereof
how
great
it
is
,
shall
bee
declared
afterward
in
the
question
of
Purgatorie
,
and
therefore
we
will
surcease
from
that
labour
now
:
let
it
suffice
;
that
wee
haue
rehearsed
now
some
fewe
errors
and
abuses
of
the
Masse
in
steede
of
many
.
CHAP.
18.
Of
Communion
vnder
one
kind●
.
THE
Antichrist
of
Rome
hath
moreover
mangled
the
holy
Supper
of
Christ
,
and
hath
bereaved
the
people
of
the
one
part
or
kind
of
the
Supper
,
namely
the
Cup
;
which
hee
pretendeth
to
appertaine
not
to
the
lay
people
,
but
to
the
Priests
onely
:
but
wee
greatly
reproue
this
mangling
of
the
Supper
,
as
a
kinde
of
sacriledge
,
and
that
for
most
iust
reasons
.
Because
it
doth
directly
oppugne
the
sacred
&
first
institution
of
the
Supper
by
our
Lord
Iesus
Christ
.
1.
For
Christ
instituted
an
entire
&
whole
Sacrament
consisting
of
two
kindes
,
or
rather
of
two
parts
,
and
not
a
maimed
Sacrament
.
2.
Neither
did
hee
institute
two
Sacraments
of
the
Supper
;
whereof
the
one
,
which
is
for
the
Priests
,
should
consist
of
two
parts
,
or
,
as
they
speake
,
of
two
kinds
;
the
other
for
the
people
,
but
of
one
.
This
maiming
of
the
Supper
,
is
repugnant
to
the
expresse
words
of
Christs
Commaundement
.
1.
Drinke
yee
(
a
word
of
the
Imperatiue
Moode
)
all
of
this
.
Math.
26.
27.
2.
And
all
of
them
drank
of
it
,
according
to
his
commandement
.
Mar.
14
,
23.
This
was
not
barely
commanded
,
but
in
the
vertue
of
a
Testament
,
which
no
man
may
disanull
.
1.
For
the
Cup
,
which
our
Aduersaries
bereaue
the
people
of
,
is
the
Cup
of
the
new
Testament
.
1
,
●o●
.
11.
25.
Luk
,
22
,
20.
2.
This
is
my
bloud
of
the
newe
Testament
.
Math.
26.
28.
Mark
.
14
,
24.
The
Lord
tyed
the
commemoration
of
his
death
to
the
Communion
of
the
holie
Cup
also
.
therefore
the
commemoration
of
the
bloud
Christ
shed
belongeth
equally
vnto
all
,
and
consequently
the
Cup
also
.
As
Christ
ordained
the
bread
,
as
a
means
to
partake
his
body
,
which
was
given
for
vs
;
that
receaving
the
bread
according
to
his
ordinance
,
we
should
therewith
by
●aith
recea●e
his
body
also
:
so
hath
hee
ordained
the
Cuppe
as
a
meanes
for
receaving
his
bloud●
therefore
,
seeing
the
lay
people
haue
neede
to
receaue
the
bloud
of
Christ
shedd
for
their
sinnes
,
it
is
needefull
also
to
receaue
it
in
the
Cup
,
the
ordinarie
meanes
thereof
,
and
not
in
the
bread
.
Those
thinges
which
Christ
by
the
great
wisedome
of
his
Father
,
did
sever
from
them
selues
in
the
bread
and
the
wine
,
those
doe
our
Aduersari●s
confound
together
.
It
is
prooued
that
the
ancient
and
Primitiue
Church
did
communicate
vnder
both
●indes
.
1.
By
the
example
of
the
Corinthians
,
to
Note
.
The
B
b
in
the
counsell
of
Constance
,
consesse
that
the
Communion
vnder
one
kinde
,
was
neither
instituted
by
Christ
,
nor
vsed
by
the
faithfull
of
the
Primitiue
Church
those
Papists
the
whom
Paul
prescribes
the
entire
institution
of
the
Supper
equally
to
all
.
1
,
Corinth.
11.
26
,
27
,
28.
2
,
By
the
Ecclesiasticall
Histories
in
the
times
of
the
Fathers
.
3
,
By
the
confession
of
our
Aduersaries
in
the
Canons
of
the
counsell
of
Constance
;
which
haue
these
words
.
Though
Christ
did
administer
to
his
Disciples
,
this
venerable
Sacrament
vnder
both
the
kindes
of
bread
&
wine
:
yet
notwithstanding
this
,
the
Communion
vnder
which
would
proue
the
Communion
vnder
one
kind
by
the
Scripture
,
doe
reproue
the
counsell
of
Constance
for
a
lie
▪
and
doe
hold
that
the
Counsell
may
erre
.
one
kinde
onely
,
is
to
be
held
for
a
law
.
And
againe
,
Although
in
the
Primitiue
Church
this
Sacrament
was
receaved
of
the
faithfull
vnder
both
kindes
:
yet
notwithstanding
this
,
the
custome
being
brought
in
,
&c.
(
8
)
Seeing
therefore
that
the
Communion
vnder
one
kinde
,
was
neither
ordained
by
Christ
,
nor
vsed
of
the
Apostles
,
this
constitution
of
Communion
vnder
one
kinde
onely
,
can
neither
be
Divine
nor
Apostolick
,
but
Antichristian
,
as
having
had
no
place
in
the
Church
of
Christ
for
many
hundred
yeares
.
And
when
as
afterward
it
crept
into
the
Church
by
little
and
little
,
in
some
places
,
not
every
where
;
it
was
at
length
confirmed
&
brought
in
publickly
by
the
counsell
of
Constance
.
The
lightnes
of
those
reasons
,
which
they
bring
for
the
mangling
of
the
Supper
,
ought
This
booke
was
published
by
Gerson
,
in
the
yeare
,
1417.
August
.
20.
to
make
it
iustly
hated
of
godly
men
.
Now
wee
will
very
briefly
note
the
reasons
of
the
counsell
of
Constance
,
as
Gerson
hath
explaned
them
in
a
particular
booke
for
that
purpose
:
and
these
be
they
.
1
,
If
the
cuppe
were
granted
to
the
people
,
there
were
danger
of
sheading
.
2
,
Danger
in
carying
it
from
place
to
place
.
3
,
In
the
si●●inesse
of
the
vesselles
:
which
should
bee
Sacred
,
and
not
commonly
handled
and
touched
by
the
Laickes
.
4
,
In
mens
long
beards
.
5
,
In
the
reseruing
of
it
for
the
sight
:
For
vineger
might
be
generated
in
the
vessell
:
add
moreouer
,
that
in
summer
time
flyes
might
breed●
in
it
,
&
some
times
the
wine
might
pu●rifie
.
6
,
Manie
would
abhorre
to
drinke
it
,
when
manie
others
had
dr●nk●
before
them
.
7
,
In
what
vessell
could
there
bee
so
much
wine
consecrated
,
as
would
bee
required
at
Easter
time
for
some
thousands
of
Communicants
.
8
,
There
would
bee
losse
in
the
chargeable
prouiding
of
wine
.
For
in
some
places
it
is
hardly
gotten
,
&
other
where
it
is
sould
deere
.
9
,
There
would
be
danger
,
least
it
should
congeale
.
10
,
Hereof
would
arise
a
danger
of
a
false
conceit
,
as
if
there
were
as
great
worthinesse
in
the
Laickes
,
about
receiuing
Christs
body
,
as
is
in
the
Priests
.
11
,
It
would
be
thought
,
that
the
Communion
of
the
cuppe
hath
beene
heretofore
,
and
now
were
necessarie
,
and
so
all
the
Doctors
of
the
Cleargie
and
the
Prelates
,
which
haue
not
opposed
themselues
against
the
contra●ie
custome
,
by
their
pre●ching
&
writing
should
haue
offended
.
12
,
The
power
&
vertue
of
this
sacrament
,
would
be
deemed
to
be
more
in
the
receiuing
,
than
in
the
consecration
of
it
.
13
,
It
woulde
follow
that
the
Church
of
Rome
did
not
iudge
soundly
of
the
sacraments
,
neither
were
herein
to
be
imitated
.
14
,
It
would
follow
,
that
the
Councell
of
Constance
did
erre
in
faith
&
good
manners
.
15
,
It
would
be●
an
occasion
of
Schismes
in
Christianity
.
Had
it
beene
strange
,
gentle
Reader
,
if
this
councel
had
been
beaten
to
powder
with
lightning
and
thunder
from
Heauen
;
which
hath
mangled
,
turned
vp
side
downe
,
and
broken
the
Testament
and
last
will
of
the
Son
of
God
,
giuen
vs
in
charge
by
the
eternall
Wisedome
of
GOD
,
with
such
friuolous
,
foolish
,
and
idle
reasons
.
Thus
forsooth
the
Sacraments
are
to
be
handled
,
so
great
ought
to
bee
the
authoritie
of
the
Sonne
of
God
in
his
Church
,
with
what
burden
of
conscience
then
doo
our
Aduersaries
defend
this
mangling
.
Contrariwise
our
aduersarie●
do
dispute
.
1.
Christ
saith
:
Doe
this
in
remembrance
of
Mee
,
that
is
administer
the
Supper
,
in
remembrance
of
Mee
;
but
this
agreeth
onely
to
Priests
,
not
to
Laicks
.
Therefore
neither
doth
the
Cup
belongeth
vnto
the
Laicks
,
seeing
it
pertaineth
●ot
to
them
to
administer
the
Supper
.
Ans
,
1
,
By
this
reason
the
Laicks
should
be
thrust
,
not
from
one
but
from
both
kinds
of
the
Sacrament
.
2
,
The
word
(
Doe
)
hath
not
only
reference
to
him
that
administreth
,
but
to
the
communicants
too
.
Otherwise
seeing
the
apostles
did
not
administer
in
the
1
,
supper
but
onely
receiued
the
Sacrament
from
Christ
,
they
also
should
haue
communicated
but
vnder
one
kinde
.
2
All
the
Apostles
were
Priests
;
therefore
the
vse
of
the
Cup
and
that
precept
,
Drinke
ye
&c.
belong
to
Priests
onely
.
Ans
,
1
,
Then
the
Primitiue
CHVRCH
did
amisse
,
and
Paul
the
Apostle
too
,
who
deliuered
the
Supper
vnto
the
lay
people
,
not
mangling
the
Communion
of
the
Laicks
(
as
they
call
them
)
but
in
such
wise
,
as
hee
had
receiued
it
from
the
Lord
,
that
is
,
so
as
it
was
deliuered
vnto
him
.
2
,
Againe
by
this
reason
the
latity
should
bee
excluded
not
from
the
cup
onely
,
but
from
the
whole
Sacrament
.
3
,
It
cannot
be
,
that
Apostles
were
then
Priests
,
that
is
,
sayers
or
doers
of
masse
:
because
then
the
masse
had
no
beeing
at
all
:
&
that
the
Apostles
were
made
priests
at
the
Supper
,
it
is
a
tale
,
framed
without
authoritie
of
the
scripture
.
If
it
bee
obiected
,
that
they
were
made
Priests
before
,
when
they
were
sent
to
preach
,
the
schoole-diuines
denie
it
,
who
say
that
they
were
made
Priests
at
the
supper
,
and
reduce
the
Apostles
at
the
time
of
their
sending
forth
,
into
the
order
of
ex●rcists
,
not
of
priests
.
6
Christ
did
not
so
institute
both
kindes
,
that
it
may
not
be
lawfull
also
to
communicate
vnder
one
kinde
onely
.
Answ
,
1
,
The
Antecedent
proposition
is
most
false
:
for
it
cannot
be
shewed
in
scripture
,
that
Christ
did
institute
both
kindes
as
a
thing
indifferent
and
arbitrarie
.
2
,
The
words
of
Christ
are
vnanswerable
:
Drinke
ye
all
of
this
.
Now
vnlesse
they
can
shew
a
restriction
or
limitation
in
the
scripture
of
this
vniuersall
proposition
,
it
remaiueth
an
vniuersall
in
his
full
force
.
3.
It
is
a
Doctour
like
interpretation
:
Drinke
ye
all
;
that
is
,
it
is
not
needfull
that
all
drinke
.
Then
those
vniuersall
sayings
shall
also
bee
so
expounded
:
Come
vnto
me
all
ye
,
that
are
wearie
,
that
is
,
it
is
not
needefull
,
that
all
which
are
wearie
and
heauie
laden
,
should
come
vnto
me
,
&c.
A
rare
kinde
of
Diuinitie
no
doubt
.
4
,
The
true
body
of
Christ
is
not
without
Concomitance
.
bloude
,
therefore
seeing
the
bloude
is
contained
also
vnder
hat
kinde
,
it
is
sufficient
to
communicate
vnder
one
kinde
onely
.
Answer
,
1
,
This
argument
deserueth
thunder
claps
and
eternall
brimstone
.
Christ
forsooth
seemeth
foolish
to
them
who
(
not
considering
that
his
bloud
was
contained
vnder
his
bodie
)
instituted
vnnecessary
things
in
his
last
will
,
as
not
hauing
his
wits
well
about
him
for
feare
of
death
.
But
Wisedome
is
iustified
of
her
children
.
2
,
And
if
vnder
the
breade
there
were
the
bodie
not
voide
of
bloude
,
yet
we
should
not
so
satisfie
Christs
commandement
,
who
commanded
vs
not
to
eate
,
but
to
drinke
,
drinke
,
drinke
his
bloud
.
5
Paul
saith
:
whosoeuer
shall
eate
this
bread
,
or
drinke
,
&c.
1.
Corin
,
11
,
17.
there
by
the
disiunctiue
particle
(
or
)
is
granted
a
Communion
vnder
one
kinde
.
Answer
,
1
,
If
that
were
Paulls
meaning
,
then
were
it
lawfull
to
communicate
with
the
cup
only
without
breade
which
seeing
our
Aduersaries
denie
,
they
doe
thereby
expose
the
vanity
of
this
argument
to
bee
derided
.
2
,
Paul
when
hee
describeth
the
institution
of
the
Supper
in
its
proper
place
,
1
,
Corinth
,
11
,
24.
25
,
26
,
28.
Vseth
no
disiunctiue
particle
.
3.
Our
Aduersaries
in
running
to
the
Greeke
text
,
doe
against
the
councell
of
Trent
,
which
enioyneth
the
ould
vulgar
latine
translation
of
the
Bible
,
to
bee
helde
for
authenticall
in
disputations
,
so
that
no
man
may
dare
or
presume
to
reiect
it
vpon
any
pretence
what
seeuer
.
Sess
,
4
,
Decret
,
2.
6
Paul
saith
in
the
Greeke
texte
:
All
wee
are
Partakers
of
one
breade
:
and
those
words
(
et
de
vno
calice
,
and
of
one
cup
)
though
they
be
in
the
olde
translation
,
yet
they
are
not
in
the
Greeke
text
.
Therefore
Paul
allowed
a
Communion
vnder
one
kinde
.
Answ
,
1
,
It
is
a
failacie
of
composition
and
Division
,
because
those
wordes
are
seuered
from
the
entire
and
perfect
reasoning
of
Paul
,
by
which
words
he
argueth
afterwarde
from
the
communion
of
the
cup
,
as
in
the
beginning
hee
did
from
the
communion
of
the
breade
,
saying
:
yee
cannot
drinke
the
cup
of
the
Lord
and
the
cuppe
of
deuills
.
From
these
words
,
a
man
might
conclude
by
the
same
consequence
,
as
the
Papists
vpon
their
authoritie
doe
,
that
it
were
lawfull
to
communicate
with
the
cup
onely
without
breade
.
7
Paul
saith
:
let
vs
keepe
the
feast
in
vnleauened
breade
.
1
Cor.
5
,
8.
There
Paul
maketh
no
mention
of
the
cup
,
insinuating
one
kinde
onely
.
Ans
,
Paul
speakes
of
the
newnesse
of
life
of
the
regenerate
,
by
an
argument
drawen
from
a
rite
of
the
Passeouer
whereby
they
abstained
from
leauen
.
This
is
then
an
idle
&
inconsequent
reason
.
For
these
are
Pauls
words
whole
and
entire
:
let
vs
keep
the
feast
not
with
olde
leauen
,
neither
in
the
leauen
of
ma●●tiousnesse
and
wickednesse
:
but
with
the
vnleauened
bread
of
sinceritie
and
truth
.
These
are
nothing
to
the
Lords
supper
,
there
are
then
foure
termes
.
8
▪
Christ
celebrated
the
supper
vnder
one
kind
onely
,
before
his
two
disciples
in
Emaus
,
Luke
,
24
,
30.
Ans.
1.
There
is
described
Christs
vsuall
custome
;
wherein
hee
vsed
to
breake
bread
(
at
dinner
or
supper
)
and
to
blesse
it
:
neither
doth
there
appeare
any
shew
of
the
celebration
of
the
Supper
in
this
storie
.
The
words
are
not
said
:
This
is
my
body
.
they
are
not
bid
,
eate
;
or
call
to
remembrance
the
Lords
death
:
neither
is
it
said
,
that
the
two
Disciples
did
eate
,
but
it
seemeth
rather
,
that
they
broke
off
their
Supper
straightwaies
for
ioy
▪
9.
Paul
celebrated
the
Supper
vnder
one
kinde
onely
,
in
the
ship
.
Act.
27
,
35.
Ans.
There
is
nothing
at
all
of
the
Supper
,
but
of
alaying
their
hunger
:
vnlesse
our
Aduersaries
would
haue
it
,
that
the
heathen
and
vnconuerted
Souldiours
did
communicate
too
,
and
that
they
grewe
to
bee
merie
in
the
celebration
of
the
Supper
of
the
Lord
,
as
at
a
feast
or
banquet
:
for
both
these
are
comprised
in
that
rehearsall
of
Saint
Luke
.
The
argument
then
is
this
:
hunger
is
alaied
with
bread
,
therefore
the
lay-people
may
communicate
vnder
one
kinde
onely
.
10.
In
the
Church
of
the
Apostles
,
the
faithfull
communicated
vnder
one
kinde
(
of
bread
)
on●ly
.
Act.
2
,
42
:
Ans.
1.
The
breaking
of
bread
in
that
somwhat
The
connsel
of
Cōstm●e
doth
con●es
in
expresse
words
,
that
in
the
Primitiue
Church
,
this
Sacrament
was
vs●d
to
be
receaved
of
the
faith
full
vnder
both
kinds
.
obscure
place
,
may
as
well
bee
vnderstoode
of
the
communitie
of
goods
,
and
rereceaving
the
poore
into
their
fellowship
,
as
of
the
Communion
in
the
Supper
:
for
by
the
circumstances
it
should
rather
be
meant
,
that
their
bread
was
broken
in
their
houses
and
not
in
the
Church
,
that
is
,
that
the
Christians
lived
of
their
goods
in
common
:
neither
is
this
interpretation
or
sence
absurd
.
2
,
But
bee
it
granted
,
that
the
speach
is
there
of
the
Supper
:
yet
it
being
a
Synecdochicall
speach
,
where
the
whole
is
signified
by
a
part
,
it
will
not
exclude
the
Cup.
11.
Christ
bad
vs
pray
:
Giue
vs
this
day
our
daily
bread
,
&c.
therefore
the
lay
people
ought
t●
communicate
vnder
one
kinde
.
Answere
.
1.
The
Priests
say
the
same
prayer
,
let
them
then
abstaine
also
from
the
Cup.
2
,
The
word
(
Bread
)
in
the
Antecedent
is
taken
for
food
and
rayment
,
in
the
consequent
for
Communion
vnder
one
kinde
:
so
there
are
foure
termes
.
12.
The
Fathers
,
when
they
speake
of
the
Supper
.
doe
oftentimes
mention
the
bread
onely
,
and
not
the
Cup
also
.
Ans.
1.
They
name
the
Supper
so
by
a
figure
Synecdoche
,
from
the
more
principall
part
signifying
the
whole
:
but
the
figure
Synecdoche
hath
not
an
exclusiue
power
;
but
vnder
one
part
includeth
the
other
two
.
●
,
The
counsell
of
Constance
doth
grant
that
in
the
Primitiue
Church
(
in
the
time
of
the
Fathers
)
the
Communion
was
vsed
vnder
both
kindes
.
3
,
If
such
sayings
of
the
Fathers
doe
exclude
one
part
of
the
Sacrament
,
why
doth
this
exclusi●e
belong
to
the
Laicks
onely
,
and
is
not
extended
to
the
Priests
also
.
13.
The
ancient
Canons
did
thrust
bad
Priests
downe
to
the
Communion
of
the
Laicks
:
therefore
Communion
vnder
one
kind●
for
the
Laicks
,
was
then
in
vse
.
Answer
.
The
Communion
of
the
Laicks
was
a
punishment
for
evill
Priests
,
because
Th●
a
godly
Laicke
&
a
evill
Priest
are
esteemed
of
the
Papists
alike
.
they
were
suspended
from
their
office
,
&
the
power
of
consecrating
,
whereby
they
did
minister
and
distribute
in
the
holy
Supper
,
was
taken
from
them
,
and
a
place
was
appointed
for
them
amongst
the
Laicks
:
In
which
signification
the
Communion
of
Laicks
is
taken
in
the
Antecedent
;
because
therefore
it
is
taken
otherwise
in
the
consequent
,
there
are
foure
termes
.
14.
In
ancient
time
,
they
caried
the
consecrated
bread
home
with
them
:
but
there
is
nothing
saide
of
the
carying
of
the
Cup
:
therefore
,
&c.
An.
The
question
is
not
what
was
done
;
but
whether
it
were
rightly
done
,
and
according
to
the
rule
of
Christs
institution
.
15.
The
Communion
vnder
one
kinde
is
an
ancient
Tradition
.
Ans.
1.
The
counsell
of
Constance
saieth
no
:
as
hath
beene
said
sundry
times
.
2
,
The
Tradition
of
Christ
and
the
Apostle
Paule
,
concerning
the
Supper
,
is
farre
more
ancient
.
Let
this
tradition
then
,
which
is
of
no
such
antiquitie
,
giue
place
to
the
more
ancient
.
16.
The
Church
hath
power
to
change
the
Sacraments
,
because
at
this
day
all
holde
,
that
tha●
change
is
lawfull
,
whereby
the
Supper
is
translated
from
the
evening
to
morning
meetings
.
Answere
.
1.
The
change
of
the
circumstance
of
time
in
the
celebration
of
the
Lords
Supper
,
belongeth
not
to
the
substance
of
the
Sacrament
,
but
to
the
accidents
and
circumstances
:
to
reason
then
from
these
,
to
changes
in
the
substance
,
is
against
art
and
reason
.
2
,
And
that
was
spoken
to
the
Church
,
Turne
not
aside
to
the
right
hand
,
nor
to
the
lea●t
Deut.
5
,
32.
17.
Of
the
sonnes
of
Eli
it
is
written
:
Appoint
●e
,
I
pray
thee
,
to
one
of
the
Priests
offices
,
that
I
Eckius
in
his
Enchiridion
.
may
eate
a
morsell
of
bread
.
1
,
Samuel
.
2
,
36
therefore
the
Communion
vnder
one
kind
is
due
to
the
Laicks
.
Answere
.
I
will
onely
reckon
vp
the
severall
Termes
that
bee
in
this
argument
.
1
,
The
sonnes
of
Eli.
2
,
Lay
Christians
.
3
,
The
Priests
office
,
or
maintenance
by
the
revenues
of
the
Priesthoode
.
4
,
The
Lords
Supper
.
5
,
The
repulse
from
the
Priests
office
.
6
,
Admission
to
the
Supper
.
7.
A
morsell
of
bread
.
8
,
The
Sacrament
vnder
one
kinde
.
Is
not
this
a
verie
fertill
argument
of
many
termes
?
and
how
prodigall
are
our
Aduersaries
in
termes
.
CHAP.
19.
Of
Purgatorie
.
OVr
Aduersaries
lay
it
for
a
ground
,
that
as
there
bee
three
sorts
of
men
,
some
good
,
some
bad
,
and
some
of
a
meane
sort
betwix●
both
,
so
there
shall
be
three
estates
of
mens
soules
after
this
life
;
that
they
are
either
altogether
blessed
,
or
●uerlastingly
damned
,
or
else
in
the
temporall
punishment
of
Purgatorie
.
And
this
last
sort
of
soules
,
(
to
wit
those
that
bee
in
Purgatorie
)
hath
much
augmented
their
rents
and
revenues
:
for
the
Papists
●each
,
that
those
soules
may
●e
h●lpen
by
the
prayers
of
the
liuing
,
purchased
by
golde
and
siluer
,
yea
by
lands
and
other
revenues
also
:
of
these
things
then
let
vs
treate
briefelie
.
Question
:
1.
Seeing
that
which
is
not
,
hath
no
proprieties
,
first
the
question
is
,
whether
there
be
a
Purgatorie
.
Our
Aduersaries
say
there
is
,
we
say
,
no
;
for
these
reasons
.
Because
the
Scripture
teacheth
vs
nothing
of
Purgatori●
,
neither
in
the
letter
,
nor
in
the
sence
thereof
:
but
the
Scripture
containeth
all
things
necessarie
to
salvation
.
Yea
,
a●
often
as
Christ
and
the
Apostles
speake
of
the
estate
of
soules
after
this
life
,
they
mention
onely
two
estates
,
either
of
eternall
life
,
or
of
hell
torments
.
1
,
Hee
,
that
shall
beleeue
,
and
be
baptized
,
shall
bee
saved
:
but
hee
,
that
will
not
beleeue
,
shall
be
damned
.
Mark
,
16
,
16.
2
,
Verily
,
verily
,
I
say
vnto
you
;
hee
that
heareth
my
word
,
and
beleeveth
in
him
,
that
sent
me
,
hath
euerlasting
life
,
and
shal
not
come
into
condemnation
,
but
hath
passed
from
death
vnto
life
.
Ioh.
5
,
24
▪
3.
Hee
that
beleeveth
in
the
sonne
,
hath
euerlasting
life
,
and
hee
that
obeyeth
not
the
sonne
,
shall
not
see
life
,
but
the
wrath
of
God
abideth
on
him
:
Ioh:
3
,
36.
4.
He
that
believeth
in
him
,
shall
not
bee
condemned
:
but
hee
that
believeth
not
,
is
condemned
already
:
Ioh.
3
,
18.
5.
So
in
the
parable
(
Luke
,
16
)
there
are
onely
two
places
after
death
mentioned
:
euerlasting
life
,
(
wherein
was
Abraham
and
Lazarus
)
and
eternall
damnation
(
wherin
was
the
glutton
:
)
neither
is
there
granted
any
passage
from
the
one
to
the
other
.
6.
Christ
at
his
comming
maketh
onely
two
flockes
,
to
wit
,
the
blessed
and
the
damned
Matthew
:
25
:
and
Christ
saith
nothing
of
the
purging
of
them
which
are
of
the
meane
sort
betwixt
the
other
two
,
by
Purgatorie
;
whereas
notwithstanding
in
that
congregation
of
all
men
,
the
three
sorts
of
men
,
the
good
,
the
bad
,
and
those
of
meane
sort
betwixt
both
,
shall
all
appeare
before
the
tribunall
seate
of
Christ
.
7
,
So
Christ
,
did
not
send
the
Thiefe
vpon
the
Crosse
to
Purgatorie
(
though
hee
had
done
many
ill
deedes
)
,
but
calleth
him
directly
to
heaven
:
Luk
,
23
,
43
:
Paul
would
not
haue
Christians
to
be
ignorant
of
the
estate
of
them
,
which
are
dead
in
Christ
:
there
he
doth
not
only
say
nothing
of
Purgatorie
;
but
hath
arguments
also
against
it
,
1
,
Thes
,
4
,
13.
&c.
1
,
He
saith
,
the
faithfull
departed
do
sleepe
,
not
they
are
tormented
in
purgatorie
,
ver
,
13.
2
,
He
speaketh
it
for
our
comfort
.
But
there
would
be
no
comfort
,
if
we
should
know
that
our
friends
religiously
departed
,
were
in
paine
and
torments
and
such
as
bee
extreame
,
ver
,
13.
3
,
Christ
will
bring
with
him
at
his
comming
the
faithfull
departed
,
hee
will
not
then
at
length
,
cal
them
to
him
out
of
Purgatorie
,
ver
,
14.
The
Popish
purgatorie
,
whereby
wee
should
bee
purged
from
sinnes
after
death
,
doth
crosse
and
twhart
the
one
only
and
true
purgatorie
of
Christians
:
which
is
the
merit
and
bloud
of
Christ
,
layed
holde
on
by
faith
.
1
,
Mens
hearts
are
purged
by
faith
,
not
by
the
fire
of
purgatorie
)
Act.
15
,
9.
2
,
The
bloude
of
Iesus
Christ
the
Sonne
of
God
,
purgeth
vs
from
all
sinne
,
1
,
Ioh
,
1
,
7.
3
,
Be
not
deceiued
;
neither
fornicatours
,
nor
idolaters
,
nor
adulterers
,
nor
wantons
,
&c
,
shal
inherit
the
kingdome
of
God
:
And
such
were
some
of
you
;
(
now
see
their
purgatorie
,
what
it
was
)
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
spirit
of
our
God
,
1
,
Cor.
6
,
9
,
10
,
11.
It
twharteth
also
the
perfect
satisfaction
,
and
perfect
merite
of
CHRIST
,
if
no
we
after
all
wee
must
make
satisfaction
in
the
paines
of
purgatorie
.
1
,
For
so
the
passiue
righteousnesse
of
Christ
shall
be
thrust
out
of
dores
.
2
,
Christ
is
the
reconciliation
for
the
sinnes
of
the
whole
World
,
1
,
Ioh.
2
,
2.
3
,
Surely
hee
hath
borne
our
infirmities
&c.
I
say
dooth
in
one
place
refute
Purgatorie
by
many
arguments
.
Hee
was
wounded
for
,
our
transgressions
&c.
with
his
stripes
we
are
healed
,
&c.
the
Lord
hath
layde
vpon
him
the
iniquity
of
vs
all
,
&c.
The
chastisement
of
our
peace
(
the
punishment
of
our
sinnes
)
was
vpon
him
,
&c.
Hee
hath
caried
our
sorrowes
.
Isay
53
,
4
,
5
,
6.
It
is
contrarie
to
the
article
of
the
Christian
faith
1
,
We
belieue
the
remission
,
not
the
compensation
of
sinnes
.
2
,
Wee
belieue
eternall
life
.
Heere
is
no
mention
of
Purgatorie
.
The
opinion
of
our
Aduersaries
concerning
Purgatorie
hath
no
waight
.
1
,
For
they
confesse
that
there
was
no
purgatorie
in
the
time
of
the
olde
Testament
.
2
,
They
cannot
auoyde
the
absurditie
concerning
them
which
shall
bee
founde
aliue
at
the
latter
day
,
and
haue
deserued
Purgatory
:
what
shall
be
done
with
them
:
whether
God
will
pardon
them
those
punishments
:
or
whether
they
must
bee
tormented
for
a
time
after
the
finall
sentence
of
the
last
●●dgment
.
3
,
The
grounds
of
this
opinion
were
taken
from
Plato
and
Virgil
,
lib
,
6.
Aened
.
Contrariwise
our
Aduersaries
do
reason
.
1
,
Because
all
men
haue
not
perfect
and
firme
faith
,
therefore
all
after
this
life
cannot
perfectly
be●aued
.
Ans
,
1
,
Christ
,
when
he
saith
,
that
faith
is
the
instrumentall
cause
of
saluati●n
,
hee
speaketh
of
faith
generally
,
and
excludeth
neither
weake
,
nor
imperfect
faith
.
2.
Christ
layed
holde
on
by
faith
,
cannot
be
deu●ded
;
that
he
should
be
said
,
to
be
laied
hold
on
but
in
part
;
and
they
which
lay
holde
on
him
,
to
be
saued
but
in
part
;
but
whole
Christ
is
apprehended
as
well
by
a
weake
,
as
by
a
strong
faith
.
3
,
It
is
a
fallacie
,
taking
that
for
a
cause
which
is
no
cause
.
For
the
strongnesse
or
weakenesse
of
faith
(
or
an
accident
of
faith
)
is
not
the
cause
of
apprehending
saluation
,
but
of
retaining
it
,
Now
that
which
is
spoken
of
retaining
,
that
ou●
Aduersaries
do
wrongfully
apply
to
the
apprehending
thereof
.
2
No
vncleane
thing
shall
enter
into
the
kingdome
of
Hea●en
,
Reuel
,
21
,
27.
Therfore
needs
they
must
be
purged
by
purgatorie
.
Answ
,
1
,
There
bee
foure
termes
in
the
argument
.
For
the
purging
from
the
filth
of
sinne
in
the
Antecedent
is
taken
for
the
iustification
of
faith
,
whereby
all
that
belieue
,
are
washed
,
are
sanctified
,
are
purified
,
(
1
,
Cor
,
6
,
11
,
1
,
Ioh
1
,
7.
Acts
15
,
9.
)
in
the
consequent
it
is
taken
for
a
clensing
in
purgatorie
,
neither
knowen
to
God
,
nor
to
the
Scriptures
.
2
,
There
is
more
in
the
Consequent
,
than
in
the
Antecedent
.
For
it
followeth
not
:
the
heires
of
eternall
life
are
vncleane
,
therefore
they
are
purified
onely
by
the
fire
of
Purgatorie
,
and
not
by
any
other
means
,
such
as
these
which
concurre
together
are
,
faith
,
the
bloud
&
the
merite
of
Christ
.
3
In
the
name
of
Iesus
shall
euerie
knee
bow
,
both
of
things
in
Heau●n
,
and
things
in
earth
,
and
things
vnder
the
earth
,
Philip.
2
,
10
,
Reuel.
5
,
13.
But
the
deuills
hate
Christ
,
and
doe
not
bow
the
knees
vnto
him
.
Therefore
there
are
soules
in
purgatorie
;
and
consequently
there
is
a
purgatorie
.
Ans
,
1
,
The
bowing
of
the
knees
in
this
place
is
the
same
,
that
subiection
,
in
which
sense
euen
the
Deuils
(
though
they
tremble
)
doe
in
outward
cariage
confesse
subiection
to
Christ
.
2
,
It
is
an
error
taking
that
,
which
is
spoken
indefinitely
of
al
sorts
of
creatu●es
,
whether
reasonable
or
vnreasonable
,
as
i●
it
were
spoken
definitely
,
of
a
certaine
sort
of
men
;
of
whom
notwithstanding
there
is
no
certaintie
in
Scripture
.
3
,
As
concerning
the
place
(
Reuelat
,
5
,
3
,
13.
)
where
there
is
mention
made
of
such
as
are
vnder
the
earth
,
I
answeare
.
1
,
If
there
were
a
purgatory
,
yet
were
it
not
certaine
,
that
it
were
vnder
the
earth
.
2
,
Vnder
the
earth
,
are
both
the
creatures
vnder
the
earth
;
&
also
the
dead
,
which
are
buried
,
which
shall
appeare
before
Christ
at
the
resurrection
,
and
shall
testifie
their
subiection
.
4
If
anie
mans
worke
burne
,
hee
shall
suffer
losse
,
but
he
shall
be
safe
himselfe
:
neuerthelesse
yet
as
it
were
by
the
fire
.
1
,
C●rin
,
3
,
15.
Therefore
there
is
a
Purgatorie
.
Ans
,
1
,
It
followeth
not
,
the
fire
shall
●ye
it
;
Therefore
purgatorie
fire
shall
trie
it
,
2
,
Paul
saith
the
worke
shall
burne
,
not
the
person
;
but
our
Aduersaries
imagine
the
persons
and
soules
shall
burne
.
3
,
If
Paul
speake
of
purgatorie
,
then
the
Saints
shall
be
thrust
into
purgatory
;
which
is
proued
by
the
vniuersall
particle
Eueri●
mans
worke
,
&c.
4
,
He
speaketh
of
the
fire
of
tribulation
,
affliction
,
and
tentation
;
against
which
,
stubble
may
not
be
opposed
,
but
faith
which
is
more
precious
than
golde
,
5.
So
then
while
they
confound
the
worke
that
shall
burne
,
and
the
persons
that
shall
burne
,
and
also
the
fire
of
tribulation
and
the
fire
of
purgatorie
,
there
arise
not
foure
,
but
fi●e
termes
.
5
Of
the
sinne
against
the
Holy-ghost
,
it
is
sayd
,
it
shall
neither
bee
forgiuen
in
this
World
,
nor
in
the
World
to
come
.
Matth.
12
,
32.
Therefore
there
remaineth
a
place
after
death
wherein
sinnes
are
forgiuen
.
Answere
,
1
,
CHRIST
speaketh
of
the
World
to
come
;
but
our
Aduersaries
themselues
denie
,
that
there
shall
bee
anie
Purgatorie
in
the
WORLD
to
come
,
vnlesse
they
will
fall
into
the
errour
of
Origen
.
2
,
Christ
speaketh
of
remission
in
the
World
to
come
:
but
our
Aduersaries
vrge
not
,
remission
,
but
satisfaction
in
purgatorie
.
There
are
therefore
foure
termes
.
3
,
The
phrase
of
speach
(
neither
in
this
World
,
nor
in
the
world
to
come
)
in
Marke
3
,
29.
are
expressed
thus
:
hee
shall
neuer
haue
forgiuenesse
6
Thou
shal●
not
come
out
thence
,
till
tho●
hast
payde
the
v●most
farthing
,
Matth
,
5
,
26.
It
must
needes
be
therefore
,
that
there
is
a
purgatorie
.
Answ.
1.
Christ
in
these
words
doth
not
speake
of
the
state
of
the
World
to
come
;
but
admonisneth
vs
,
that
in
this
present
life
we
studie
for
peace
and
quietnesse
,
and
be
reconciled
to
our
Aduersaries
:
least
by
our
stubbornes
wee
drawe
vpon
vs
greater
euilles
from
the
ciuill
Magistrate
.
2
,
Were
the
place
neuer
so
much
to
be
expounded
allegorically
;
ye●
herein
it
faileth
,
that
we
,
(
who
haue
offended
an
eternall
and
infinite
God
)
must
neede●
bee
subiect
to
eternall
punishments
:
where
no
place
is
graunted
to
temporall
punishment
.
3
,
There
would
follow
this
absurdi●ie
also
:
that
wee
must
agree
with
our
Aduersarie
,
that
is
,
with
Sathan
:
this
ende
allegories
haue
,
which
are
st●●tched
beside
the
meaning
of
the
Scripture
.
7
,
Wee
went
through
fire
and
water
,
but
thou
broughtest
vs
out
into
a
wealthie
place
.
Psal.
66.
12
therefore
there
is
a
Purgatorie
.
Answere
.
1
Our
Aduersaries
alleadge
this
out
of
the
olde
Testament
contrarie
to
their
conscience
;
whereas
notwithstanding
the
Schoole-men
teach
,
that
in
the
olde
Testament
there
was
as
yet
no
Purgatorie
.
2
,
That
the
Psal●ne
speaketh
of
temporall
tribulations
,
is
prooved
by
the●e
words
next
following
:
I
will
go●
into
thy
house
with
burnt
offerings
▪
which
cannot
agree
to
soules
departed
.
3.
In
the
Psalme
it
is
said
:
Thou
hast
caused
men
to
ride
over
our
heads
:
(
men
,
not
Devils
,
as
is
imagined
to
bee
in
Purgatorie
.
)
4
,
A
sweet
interpretation
forsooth
,
we
haue
gone
through
water
,
that
is
,
through
fire
of
Purgatorie
.
8
I
haue
loosed
thy
prisoners
out
of
the
pit
,
wherein
is
no
water
.
Zachar
,
9.
11
,
that
is
,
I
haue
freed
them
out
of
Purgatorie
,
and
consequently
,
there
is
a
purgatorie
.
Ans
,
1
,
It
is
a
metaphoricall
speach
,
wherein
is
described
the
deliuerance
of
all
mankinde
after
they
had
fallen
.
It
is
then
a
fallacy
from
a
thing
spoken
in
part
and
some
respect
,
to
the
same
absolutely
taken
.
2
,
There
be
contradictories
in
this
,
and
the
argument
going
before
,
if
they
be
vnderstood
of
purgatorie
.
In
the
former
argument
,
water
is
affirmed
to
be
in
purgatorie
,
in
this
it
is
denied
,
that
there
is
anie
water
.
3
,
If
the
lake
without
water
bee
vrged
,
let
our
Aduersaries
knowe
,
that
that
place
(
Luke
.
16.
23
,
24
)
is
hell
,
whence
is
no
returning
.
And
so
it
doth
not
agree
to
purgatorie
neither
.
9
He
is
like
a
purging
fire
,
and
fullers
sope
;
and
hee
shall
sit
downe
to
try
and
fine
the
siluer
:
he
shall
euen
fine
the
sonnes
of
Leui
&c.
Malach.
3
,
2
,
3.
Answ.
1.
That
they
bee
meere
metaphores
,
the
word
(
like
)
doth
shew
.
It
is
then
a
fallacie
vrging
a
misconstruction
of
the
words
.
2
,
There
is
more
in
the
consequent
than
in
the
Antecedent
.
For
it
foloweth
not
:
he
shall
purge
the
sonnes
of
Leui
:
Therefore
that
purgation
can
be
none
other
,
but
by
the
fire
of
purgatorie
.
3
,
The
whole
text
doth
speake
of
the
first
comming
of
Christ
,
and
of
his
ministerie
,
whereby
hee
shall
confounde
and
wipe
away
hypocrites
,
as
drosse
,
and
shall
institute
the
true
worship
of
God
,
and
shall
consecrate
spirituall
priests
and
Leuites
by
his
bloud
.
It
is
nothing
therefore
to
the
purpose
.
10
Haue
pittie
vpon
mee
,
O
my
friends
:
for
the
hand
of
God
hath
touched
me
.
Ioh
,
19.
21
Therefore
there
is
a
purgatorie
.
Answ
,
1
,
Yet
againe
our
Aduersaries
remember
not
,
that
the
Schoole-men
know
of
no
purgatory
in
the
olde
Testament
.
2
,
Iob
desireth
his
friendes
,
that
they
would
cease
from
rebuking
an
innocent
man
,
and
rather
pittie
him
,
than
continue
to
reproue
him
.
3
,
Iob
was
aliue
and
how
could
he
bee
in
Purgatorie
?
11.
C●●is●●●nt
in
his
Spirit
,
and
preached
to
the
Spiri●●
〈◊〉
which
were
in
time
past
disobed●ent
,
when
once
the
long
suffering
of
God
abode
in
the
daies
of
No●
.
1
,
Pe
〈…〉
,
19
,
20.
therefore
there
is
a
Purgatorie
.
Answere
.
1.
Some
of
the
Popish
Doctors
(
though
impertinently
too
)
doe
expound
this
place
of
Limbus
Pa●●um
,
and
not
of
Purgatorie
.
2
,
These
belong
to
the
olde
Testament
,
in
which
the
doctrine
of
the
Papists
admitteth
of
no
Purgatorie
.
12
,
Iudas
Ma●●habaeus
sent
to
Ierusalem
two
thousand
●●achmes
of
●●●ver
for
those
that
were
slaine
:
and
the
Author
addeth
withall
.
It
was
an
holy
and
good
thought
,
to
pray
for
the
dead
,
that
they
might
be
delivered
from
sinne
.
2
,
Maccab.
12
,
43
,
45.
Answer
.
1.
The
booke
is
Apocriphall
,
and
in
the
end
of
the
booke
the
Author
craveth
pardon
,
saying
:
If
I
haue
done
well
,
and
as
the
storie
required
(
note
,
he
wrote
as
an
Historian
,
and
not
as
one
that
delivered
points
of
faith
it
is
the
thing
,
that
I
desired
:
but
if
I
haue
●poken
slenderly
and
barely
it
is
that
I
could
▪
●
M●acchab
.
15
,
39.
2
,
Iudas
had
no
comma●●dement
o●●od
to
doe
so
:
therefore
it
is
no
pre●●●ption
to
vs
.
3.
Once
againe
wee
must
remember
our
Aduersaries
,
why
they
would
endevour
to
proue
Purgatorie
out
of
the
old
Testament
:
seeing
themselues
denie
,
that
there
was
any
Purgatorie
in
the
olde
Testament
.
13.
Augustine
in
some
places
doth
not
dislike
the
mention
of
Purgatorie
.
Ans.
1.
Augustine
speaketh
of
it
very
staggeringly
and
doubtfully
:
adioining
to
his
dispuration
of
Purgatorie
these
wordes
:
Perhaps
it
is
true
.
Deciuit
.
Dei
.
li.
21
,
cap.
24
,
&
26.
14
,
Because
there
be
three
sorts
of
men
,
good
,
evill
,
and
of
a
meane
sort
betwixt
both
,
it
must
needes
bee
,
that
there
bee
three
such
conditions
of
soules
after
this
life
.
Ans.
1.
We
are
not
now
to
deale
with
the
morall
and
politick
principles
of
Plato
,
Aristotle
,
Virgill
,
&c.
but
with
principles
farre
different
from
them
,
namely
with
the
principles
of
Divinity
revealed
from
heaven
.
Seeing
then
,
that
divers
principles
are
confounded
,
it
is
a
fallacie
,
involving
many
questions
as
one
.
2
,
The
distinction
of
men
in
Divinity
is
farre
different
from
this
,
and
is
onely
two-fold
;
betwixt
the
Beleevers
and
the
Infidels
:
betwixt
the
Sheepe
and
the
Goates
:
betwixt
those
which
gather
with
Christ
,
and
those
which
scatter
:
betwixt
those
which
are
with
Christ
,
and
those
which
are
against
him
.
And
therefore
vnto
these
there
are
two
places
onely
,
and
no
moe
assigned
after
death
in
the
Scriptures
.
15
Gregorie
the
Great
,
learned
Purgatorie
from
spirits
,
that
appeared
vnto
him
,
and
shewed
the
punishment
of
Purgatorie
.
Answ.
Those
spirits
were
not
the
sovles
of
men
departed
,
but
they
are
the
trickes
and
mockeries
of
Satan
.
2
,
The
truth
should
be
learned
,
not
of
the
dead
,
but
of
the
Word
of
God
,
(
the
lawe
,
and
the
testimonie
.
Isay
,
28.
20
)
.
3
,
Gregorie
in
this
vncertaine
kinde
of
arguments
,
had
a
humane
slippe
;
seeing
he
ought
to
haue
sticken
rather
to
the
Scripture
,
than
to
visions
and
spirits
.
QVESTION
,
2.
Whether
the
deade
,
after
their
death
not
hauing
attained
the
blisse
of
Heauen
,
may
be
holpen
in
Purgatory
by
the
suffrages
of
the
liuing
(
especially
by
the
masse
,
and
those
s●●uices
of
God
of
mans
in●●ntion
&
chois●
.
Our
Aduersaries
affirm
,
we
denie
it
.
Because
that
which
is
not
at
all
,
hath
no
accidents
.
Therefore
seeing
it
cannot
bee
proued
,
that
there
is
a
purgatorie
:
but
the
contrarie
is
proued●
it
is
in
vaine
to
dispute
of
the
helping
of
soules
in
purgatorie
.
The
time
of
repentanc●
in
Scripture
is
onely
granted
to
this
present
life
:
after
death
is
left
no
place
for
repentance
.
1
,
In
an
acceptable
time
haue
I
heard
thee
,
Isay
,
49
,
8.
Behold
now
the
accepted
time
,
beholde
now
the
day
of
saluation
,
2
,
Cor
,
6.
2.
2.
While
wee
haue
time
,
let
vs
doe
good
.
Galat
,
6
,
10.
3
,
The
godly
must
redeeme
the
time
,
Eph
,
5
,
16.
4
,
The
time
is
short
1.
Corinth
,
7
,
29.
as
if
he
should
say
:
Hee
that
will
doe
well
,
let
him
doo
it
in
this
life
;
for
in
the
other
life
the
time
of
dooing
good
cannot
bee
recalled
.
5.
Exhort
one
another
dayly
,
while
it
is
called
To
day
.
Hebrues
3
,
13.
To
day
if
you
will
hear●
his
voyce
,
&c.
let
vs
studie
therefore
to
enter
into
that
rest
.
Heb:
4
,
7
,
11.
and
Psal.
95
,
7
,
8.
After
death
there
is
none
amendment
of
change
to
be
hoped
for
.
1.
If
the
tree
do●
fall
towards
the
South
or
toward
the
North
,
in
the
place
that
the
tree
falleth
,
there
it
shall
be
Eccles
,
11
,
2.
The
deade
doe
not
after
death
by
anie
good
procure
Gods
favour
for
the
altering
of
their
estate
.
1.
For
every
man
shal
receaue
the
things
that
are
done
in
his
body
.
2
:
Corinth
:
5
,
10.
he
faith
not
,
after
death
,
out
of
the
body
.
Neither
are
the
dead
holpen
by
the
suffrages
or
works
of
other
men
.
1
,
Every
man
shall
beare
his
owne
burden
.
Galat:
6
,
5.
2.
Neither
could
the
wise
virgins
giue
of
their
oile
to
the
foolish
virgins
:
Matth:
25
,
9
:
But
especially
th●
dead
cannot
be
holpen
by
those
workes
,
private
Masses
,
workes
of
supere●ogation
,
&c:
for
how
impious
those
be
,
hath
beene
before
declared
.
And
seeing
the
living
by
that
idolatry
deserue
hell
,
how
can
they
helpe
the
dead
with
those
workes
,
which
God
hath
reiected
?
Contrariwise
our
aduersaries
do
dispute
.
1
The
workes
of
the
dead
follow
them
,
Reuel
,
14
,
13.
Therefore
they
are
●ased
by
good
workes
in
Purgatorie
.
Answer
,
1
,
The
text
is
by
this
argument
corrupted
and
wrested
many
wayes
.
1
,
The
place
speaketh
of
the
blessed
and
those
that
rest
from
their
labours
;
but
our
question
is
of
them
which
are
not
yet
blessed
,
but
are
excluded
from
rest
.
2
,
The
text
speaketh
of
the
recompence
of
a
mans
owne
workes
;
but
our
Disputation
is
of
the
workes
of
the
liuing
,
done
in
fauour
of
the
dead
.
3
,
The
text
speaketh
of
the
increase
of
glorie
in
the
heauenly
life
:
but
our
disputation
is
of
the
diminishing
and
shortning
of
paines
in
purgatorie
.
This
argument
then
is
nothing
els
,
but
a
heape
of
termes
that
haue
no
coherence
one
with
another
.
2
In
the
Scripture
holy
men
haue
mourned
for
their
dead
,
as
Abraham
for
Sarah
,
●acob
for
Rahel
,
Ioseph
for
his
Father
.
Therefore
the
dead●●re
holpen
by
the
workes
of
the
liuing
.
Answer
,
1
,
It
is
a
fallacy
,
taking
for
a
cause
,
that
which
is
no
cause
.
For
wee
no
where
reade
,
that
the
cause
of
their
mourning
was
the
relieuing
of
the
deade
,
but
sorrow
for
their
friends
,
parents
,
brethren
seuered
from
them
by
death
was
the
cause
thereof
.
2
,
For
the
same
cause
Paul
biddeth
vs
to
keepe
a
meane
in
mourning
,
because
those
which
are
deade
in
Christ
,
liue
in
rest
;
not
in
torments
;
with
Christ
,
not
with
the
deuil
.
●
In
olde
time
,
the
liuing
were
baptized
for
the
dead
.
1
,
Cor.
15
,
29.
But
that
had
beene
in
vaine
,
v●lesse
the
workes
of
the
liuing
might
aduantage
the
dead
.
Therefore
,
&c.
Answ
,
1.
The
Greeke
text
is
,
to
be
baptized
ouer
the
dead
,
not
for
the
deade
,
that
is
,
they
would
be
baptized
ouer
their
graues
,
both
to
shew
their
hope
of
the
resur●ection
(
which
was
very
incredible
amongst
the
Gentiles
)
:
and
also
for
a
testimonie
,
that
they
were
ready
to
expect
death
for
Christs
sake
,
in
whose
name
they
were
bapt●zed
.
But
that
this
baptisme
was
vsed
for
the
deade
,
to
the
profite
and
helpe
of
the
deade
,
heereof
nothing
is
sayde
in
the
text
.
4
Liberalitie
pleaseth
all
men
liuing
,
and
from
the
deade
restraine
it
not
,
Eccles
,
7
,
33.
Ans
,
1
,
In
the
olde
Testament
,
our
Aduersaries
confesse
there
was
no
purgatorie
:
Ecclesiasticus
then
could
not
speake
of
a
thing
,
which
had
no
beeing
.
2
,
There
is
more
in
the
conclusion
than
in
the
premisses
,
namely
,
it
becommeth
vs
to
be
thankefull
toward
our
friends
departed
.
Therfore
our
thankefulnesse
consisteth
heerein
,
that
wee
helpe
them
beeing
in
purgatorie
with
masses
and
other
such
workes
;
whereas
notwithstanding
we
may
be
thankefull
to
them
,
in
burying
them
honourably
,
in
doing
good
to
their
posterity
,
and
in
preseruing
their
good
name
after
their
death
.
5
Powre
forth
teares
ou●r
the
deade
,
and
begin
to
mourne
,
as
if
thou
hadst
suffered
great
harme
,
&c.
Eccles
,
38.
16.
Ans
,
1
,
The
whole
text
speaketh
only
of
an
honest
desire
and
remembrance
,
which
our
friends
departed
leaue
of
themselues
with
vs
after
their
departure
.
There
is
therfore
more
in
the
premisses
,
than
in
the
conclusion
.
6
Power
out
thy
breade
on
the
buriall
of
the
lust
,
Tob
;
4
,
17.
Therefore
the
dead
are
holpen
by
the
workes
of
the
liuing
.
Ans
,
1
,
Whether
the
powring
of
their
bread
vpon
the
buriall
do
helpe
the
deade
,
or
no
,
therof
Tobias
saieth
neuer
a
word
.
2
He
speaketh
of
the
buriall
of
the
iust
,
and
if
hee
were
iust
,
then
should
he
not
be
in
purgatory
,
(
if
a
purgatori●
were
granted
)
neither
should
he
need
good
works
to
be
relieued
by
them
,
According
to
the
saying
in
the
booke
of
wisdome
:
The
soules
of
the
righteous
are
in
the
hand
of
God
,
and
no
hurt
shall
touch
them
(
Wisd
,
3
,
1.
)
3
,
And
,
those
which
at
this
day
in
the
reformed
Churches
,
do
giue
almes
after
the
death
of
their
friends
doe
it
not
,
that
they
may
help
them
being
in
purgatorie
(
for
they
do
not
belieue
that
there
is
a
purgatorie
)
but
that
they
may
preserue
an
honorable
remembrance
of
the
dead
.
Some
such
thing
it
was
also
,
that
●obie
enioyned
his
son
concerning
the
powring
of
his
meate
vpon
the
buriall
of
the
dead
.
Or
;
seeing
it
appeareth
,
it
was
a
custome
amongst
the
Iewes
,
that
the
friendes
and
well-willers
of
the
dead
,
for
the
loue
they
had
to
him
,
vsed
to
make
a
banquet
to
his
children
and
kindred
,
to
comfort
and
refresh
them
at
the
buriall
of
their
friend
.
As
appeareth
,
ler.
16
,
7.
It
is
most
probable
,
that
Tobie
alluded
to
that
custome
.
7
Monica
the
mother
of
S.
Augustin
,
when
she
lay
a
dying
,
desired
a
memoriall
of
her
to
bee
kept
in
the
celebration
of
the
Eucharist
.
Answ
,
1.
She
desired
a
remembrance
of
her
,
not
a
massing
sacrifice
,
thereby
to
be
holpen
.
2
,
Augustine
praying
for
his
mother
sayth
,
he
doubteth
not
,
but
that
God
had
done
that
long
since
,
which
he
desired
for
his
mother
.
3
,
And
the
examples
of
christians
(
which
some
times
slip
into
a
superstition
)
are
not
rules
to
order
our
life
by
.
8
In
ancient
time
,
there
was
a
remembrance
kept
of
the
deade
in
the
celebration
of
the
Eucharist
Ans
,
1
,
This
antiquity
reacheth
not
so
far
backe
as
to
the
Apostles
time
.
Therfore
it
is
not
sufficient
for
vs
.
2
,
The
memory
of
them
was
ordained
,
not
that
they
doubted
of
the
saluation
,
and
blessed
estate
of
the
godly
departed
:
but
the
examples
of
the
dead
were
proposed
to
be
imitated
,
and
thankes
were
giuen
to
God
for
his
gifts
bestowed
vpon
the
faithfull
departed
,
while
they
liued
,
&
grace
was
begged
at
Gods
hands
,
for
imitation
of
them
and
the
gift
of
perseuerance
.
The
remembrance
then
which
was
obserued
of
ancient
time
,
doth
not
su●e
with
that
,
which
is
now
a
dayes
kept
in
popery
for
the
deliuerance
of
soules
(
which
remaine
in
Vtopia
.
)
CHAP.
20.
Of
the
In●ocation
of
Saints
.
QVESTION
,
1.
IN
this
Chapter
wee
are
enforced
to
proceede
with
an
other
methode
,
than
wee
haue
done
in
the
former
.
For
whereas
the
papists
cannot
cleare
themselues
from
the
crime
of
idolatrie
,
very
boldely
they
beginne
to
denie
that
,
which
is
noto●iously
knowne
:
And
(
as
if
the
thing
it selfe
might
bee
mitigated
with
milder
wordes
)
they
refraine
from
the
word
invocation
,
&
place
insteed
thereof
,
the
word
veneration
.
After
the
same
fashion
,
they
change
their
doulian
or
a
certaine
kinde
of
seruice
,
with
Latria
,
or
the
worship
due
to
God
.
That
these
things
then
may
be
brought
to
light
,
&
the
state
of
the
question
truly
&
rightly
set
downe
,
let
vs
see
out
of
a
few
examples
,
in
the
praiers
directed
by
Papists
vnto
Saints
,
and
as
yet
not
cancelled
in
their
Churches
,
or
disallowed
:
heereby
,
I
say
,
let
vs
see
,
whether
it
be
a
bare
veneration
or
reuer●ce
,
or
whether
there
be
deuine
worship
therin
,
which
they
giue
to
Saints
.
That
is
,
whether
they
pray
for
any
thing
to
Saints
,
which
is
only
to
bee
craued
of
God
:
and
doe
ascribe
vnto
Saints
,
that
which
is
proper
to
God
alone
.
And
the
first
that
heere
offereth
it selfe
,
is
●
,
This
psalter
was
printed
at
Venice
in
the
yeare
,
●476
by
●ohn
de
Hallis
:
and
there
●●mai●e
yet
two
other
copies
,
the
one
printed
at
Pa●i●●
the
other
at
Li●
the
Ladies
Psalter
;
wherein
are
contained
these
things
following
.
1
,
Come
vnto
her
(
that
is
Marie
)
all
ye
,
that
labour
and
are
troubled
,
and
shee
shall
giue
refreshing
,
&
comfort
to
your
soules
.
Come
vnto
her
in
your
tentations
&
the
gratiousnesse
of
her
countenance
shall
stablish
you
,
Psal
,
2.
2
,
Deliuer
vs
by
thy
holy
prayers
from
the
gate
of
hell
,
and
the
belly
of
the
depth
.
Psa
,
6.
3
,
I
trust
in
our
Lady
,
because
of
the
sweetnesse
of
the
mercifulnes
of
her
name
,
&c
,
And
let
her
mercie
take
away
the
multitude
of
your
sinns
,
&
let
her
fruitfullnesse
acceptable
to
God
,
procure
to
vs
the
plentie
of
merites
.
Psal
,
10.
4
,
Arise
O
Lady
,
preuent
him
(
that
is
our
aduersarie
)
and
supplant
him
,
and
destroy
all
his
endeuours
,
Psal
,
13.
5
,
Keepe
me
,
O
Lady
,
because
I
haue
trusted
in
thee
,
and
mercifully
grant
vnto
mee
the
droppings
of
thy
grace
,
Psal
,
15.
6
,
Vnto
thee
,
O
lady
,
haue
I
lifted
vp
my
soule
:
through
thy
prayers
,
let
me
not
be
ashamed
in
the
iudgment
of
God
,
Psal
,
24.
7
,
I
will
offer
vnto
thee
the
sacrifice
of
praise
,
and
d●uoutly
will
I
exalte
thy
glory
,
Psal
,
29.
8
,
In
thee
O
Lady
,
haue
I
put
my
trust
;
let
If
this
bee
not
to
worship
Sa●●ts
with
the
p●●
proper
worship
of
GOD
,
what
then
is
?
Surely
this
whole
psalm
is
due
to
GOD
,
as
Christ
and
Stephen
did
commend
their
soul●●
vnto
God
.
me
not
be
confounded
for
euer
;
receiue
me
into
thy
fauour
,
incline
thine
care
vnto
me
,
and
make
me
ioyfull
in
my
heaurnesse
:
thou
art
my
s●●ength
and
refuge
,
my
comfort
and
protection
,
vnto
thee
haue
I
cryed
,
when
my
heart
was
troubled
,
and
thou
heard●st
me
from
the
●opp
of
the
●uerlasting
hills
.
Into
thine
hands
O
Lady
,
doe
I
commend
my
spirit
,
my
whole
life
,
and
my
last
day
,
Psal
,
30.
9
,
Blessed
are
they
,
whose
hearts
doo
loue
thee
,
O
Virgin
Marie
,
their
sinnes
shall
be
mercifully
washed
away
by
thee
,
Psal.
31.
10
,
By
thy
holinesse
my
sinnes
are
purged
,
by
thine
integrity
incorruptibilitie
is
giuen
me
.
Psal.
44.
11
,
The
Lord
sayd
vnto
my
Lady
;
sit
on
my
right
hand
,
Psal
,
〈◊〉
.
And
infinite
oth●●
moe
,
which
the
shortnesse
of
a
Manwell
wil
not
permit
,
to
set
them
down
heere
.
But
by
a
few
the
reader
may
see
,
that
throughout
the
whole
Psalter
,
whatsoeuer
the
Psalmist
ascri●eth
to
God
,
and
Iesus
Christ
his
Sonne
,
and
such
things
,
as
Dauid
durst
pray
for
to
none
,
but
to
God
alone
,
are
all
ascribed
to
the
Virgin
Mary
.
And
the
hym●
which
they
vse
now
to
sing
dayly
in
their
Churches
very
deuoutly
,
doth
sufficiently
declare
,
that
they
giue
to
the
virgin
Mary
the
titles
of
Christ
,
and
do
pray
to
her
for
such
things
,
as
are
to
be
craued
of
Christ
.
Now
the
hymne
(
in
English
)
is
on
this
wi●e
.
All
haile
O
Queene
of
mercy
:
our
life
,
sweetnes
,
and
hope
,
all
haile
.
Vnto
thee
we
banished
sonnes
of
Eue
doe
crye
.
Vnto
thee
we
sigh
g●●aning
and
●eeping
in
this
vale
of
teares
:
Ah
,
then
our
Aduocate
,
turne
those
thy
mercifull
eyes
vnto
vs
,
and
shew
vnto
vs
after
this
Exile
,
Iesus
the
blessed
fruite
of
thy
wombe
,
O
gentle
,
O
sweet
,
O
godly
Virgin
Mary
.
[
](A08562-e42030-b)a
a
Heereof
see
the
Roman
Breuiary
printed
at
Antwerp
in
the
yeare
1579
,
as
also
the
booke
called
Horculus
animae
part
,
5.
Heereto
may
be
adioyned
the
titles
,
by
which
they
,
salute
the
Virgin
Mary
.
Aduocate
,
Helper
,
the
gate
of
Heauen
,
Enlightner
Deliuerer
,
Mediatour
,
Sauiour
,
Comfort
,
it
.
aduersity
,
Refuge
,
Rocke
,
the
Fountaine
of
Grace
,
&c.
Which
are
ascribed
euery
where
throughout
the
psalter
to
the
blessed
Virgine
Mary
,
and
partly
in
the
Rosaries
,
and
partly
in
that
,
which
they
call
Cursus
horarum
&
other
prayers
.
[
](A08562-e42060-b)b
b
These
fa●e
●●tles
are
contained
in
the
forecited
Breuiary
,
as
also
in
the
seruice
of
the
blessed
Virgin
(
in
officio
beatae
Virgi●s
▪
)
In
the
letany
of
the
blessed
Virgine
these
titles
are
giuen
her
:
the
fountaine
of
mercy
,
the
streame
of
wisdome
;
the
rod
of
Iesse
,
the
tree
of
life
,
the
orient
light
&
splend●r
,
the
window
of
heauen
,
the
passable
gate
of
paradise
,
the
true
saluation
&
blessednes
,
the
mother
of
orphanes
,
&c.
[
](A08562-e42070-b)c
c
See
that
notable
worke
called
mariale
,
printed
at
Strasburge
in
the
yeare
1493
:
there
ye
shal
finde
al
these
and
in
some
points
those
that
f●●re
exc●ede
them
.
Moreouer
there
they
craue
of
Mary
,
that
she
would
deliuer
vs
from
all
euill
:
from
all
euill
tentation
●●
from
the
wrath
and
indignation
of
God
:
from
danger
and
dispaire
,
&c.
That
she
would
vouch
safe
to
keepe
the
holy
Church●
&c.
There
is
a
booke
extant
printed
in
Italy
in
Octauo
:
Wherin
he
that
prayeth
speaketh
to
the
Virgin
Marie
thus
:
Ora
Filium
iuum
suppliciter
,
&
prae●ipe
sublimiter
,
&c.
pray
thy
Sonne
humbly
,
and
command
him
loftily
,
that
in
the
euen
tide
of
the
World
he
would
bring
vs
to
eternall
ioyes
.
How
great
are
these
abhominations
?
But
they
haue
dealt
the
like
with
other
Saints
also
,
giuing
vnto
them
the
titles
of
See
their
Breuiaries
&
hymnes
▪
yet
not
cancelled
in
the
popish
kingdome
,
you
shall
mee●e
with
many
such
for
the
things
following
cannot
bee
denied
seeing
they
are
fong
in
many
places
vntil
this
day
:
Christ
,
and
crauing
of
them
those
things
,
which
it
is
not
lawefull
to
craue
of
any
but
of
Christ
alone
.
1
,
O
holy
Virgin
Dorothie
;
make
vs
happy
by
thy
vertue
:
create
in
vs
a
new
heart
.
In
the
olde
Missals
.
2.
He
saue
vs
from
sinne
,
that
we
may
rest
with
the
blessed
soules
in
Heauen
.
Of
Saint
George
.
3
,
All
haile
pre●ate
Augustin
;
heare
vs
calling
vpon
thee
,
and
after
death
bring
vs
triumphing
into
the
heauenly
Kingdome
,
Of
S.
Augustin
.
4.
O
Francis
,
brightsome
light
,
chiefest
crucified
Martyr
,
now
thou
triumphest
with
CHRIST
in
the
companie
of
celestiall
wights
.
Be
thou
to
vs
the
way
of
life
,
shew
thou
to
Christ
for
vs
alwaies
thy
godly
wounds
.
Of
S.
Francis
.
5
,
All
haile
glorious
Agnes
,
keepe
thou
me
in
the
true
faith
,
sweete
and
dearely
beloued
Virgin
,
I
heartily
beseech
thee
:
gran●
to
all
men
religiously
to
serue
GOD
by
whom
thou
art
elected
,
with
perfect
charitie
.
6
,
Loose
the
guilte
of
my
polluted
lippes
,
5.
Iohn
.
7
,
O
reuerend
Bishop
,
a
religious
and
present
worke-man
to
them
,
which
with
a
faithfull
heart
doe
seeke
to
thee
in
their
perills
.
Take
away
the
damages
of
death
,
&
giue
vs
the
wages
of
life
,
that
after
this
departing
of
the
flesh
,
wee
may
bee
with
thee
in
glory
.
Of
S.
Nicholas
.
8
,
Giue
hee
vnto
vs
the
heauenly
armour
,
when
tentation
is
at
hand
:
let
him
fighting
for
vs
hand
to
hand
,
put
the
harmefull
enemy
to
flight
,
of
S.
Martin
.
In
diseases
and
other
perils
and
dangers
,
they
were
wont
to
pray
vnto
fourteene
Helpers
or
Relieuers
;
whereas
these
things
were
to
be
begged
of
God
.
So
they
assigned
saints
as
so
many
guardian
gods
,
to
euerie
particular
arte
,
workemanship
and
countrey
,
wherin
the
names
vsed
in
paganisme
,
onely
were
changed
,
not
the
things
themselues
.
For
as
of
olde
time
Mars
,
Mercurie
,
Hercules
,
Minerua
,
&c.
were
worshipped
of
the
Gentils
,
so
in
their
steed
the
Papists
do
now
worship
George
,
Nicholas
,
Martin
,
Katherin
,
&c.
Out
of
this
short
narration
,
thus
now
I
reason
.
Whosoeuer
praieth
to
a
creature
for
that
,
which
is
to
be
begged
of
God
alone
,
he
doth
not
onely
reuerence
that
creature
,
but
placeth
him
in
the
steed
of
GOD
,
&
committeth
idolatrie
.
But
the
Papists
do
so
.
(
As
was
proued
a
while
agoe
.
)
Therefore
they
do
not
onely
reuerence
the
Saints
,
but
place
them
in
Gods
steed
,
&
commit
idolatry
.
And
whosoeuer
giueth
to
a
creature
the
titles
of
God
,
and
the
glory
of
God
signified
by
the
same
titles
,
hee
committeth
idolatry
;
(
as
is
most
certaine
in
the
Scripture
:
)
but
that
the
Papists
do
so
,
hath
bin
alreadie
proued
.
Therfore
they
do
not
barely
reuerence
Saints
,
but
they
worship
them
as
Gods
,
giue
vnto
them
diuine
honor
and
so
commit
idolatry
.
Contrariwise
our
Aduersaries
do
dispute
.
1
Wee
make
not
Gods
of
Saints
,
because
wee
worship
them
with
a
lower
degree
of
worship
,
than
is
Latrîa
,
or
the
worship
proper
to
God
:
namely
the
saints
wee
worship
with
Dulia
:
the
Virgin
Mary
with
Hyperdulîa
,
&c.
Ans
,
1
,
This
is
the
same
,
as
was
the
diuine
worship
of
the
heathen
;
who
(
as
Plato
witnesseth
)
did
worship
one
God
,
that
is
I●piter
,
for
the
chiefest
God
:
the
rest
they
called
lesser
Gods
,
and
worshipped
them
with
a
lower
degree
of
worship
.
2
,
There
needeth
no
protestation
,
where
the
thing
itselfe
is
euident
.
Now
the
thing
it selfe
proclaimeth
as
before
was
shewed
,
that
diuine
worship
is
giuen
vnto
Saints
.
It
is
in
vaine
then
to
make
any
protestation
.
3
,
Suppose
the
names
of
a
thing
be
changed
,
and
if
the
thing
remain
the
same
,
no
man
can
heereby
defende
his
facte
.
2
Austin
brought
in
the
distinction
betweene
Dulia
and
Latria
.
Therefore
the
inuocation
of
Saints
is
iustly
defended
by
this
distinction
.
Answ
,
1
,
Augustin
by
this
distinction
distinguisheth
the
obedience
of
the
first
and
second
table
,
or
our
obedience
towards
God
,
and
our
obedience
toward
our
parents
and
Magistrats
;
granting
that
obedience
is
due
to
both
,
but
in
a
lower
degree
to
the
Magistrate
than
to
GOD
as
it
is
Act
,
5
,
29.
Now
this
is
nothing
to
the
inuocation
of
Saint●
,
whereof
Austin
sayth
nothing
in
this
his
distinction
.
Moreouer
Austin
speaketh
of
obedience
to
be
yelded
to
the
liuing
:
but
our
Aduersaries
of
the
inuocation
of
the
dead●
.
2
,
The
Scripture
vseth
the
words
Latreuein
and
douleuein
without
difference
.
Doule●ein
is
referred
to
God
also
.
Rom
,
7
,
25
,
as
also
1.
Thes
,
1
,
●
.
so
also
doule●●n
to
●uri●
Acts
,
20.
19.
and
latreuein
in
the
translation
of
the
seuentie
interpreters
is
vsed
to
signifie
seruile
workes
also
.
Leu.
23
,
8
,
&
28.
18.
3
Wee
doe
not
pray
vnto
,
but
mention
and
name
the
Saints
.
Ans
,
The
contrarie
hath
beene
alreadie
proued
.
2
,
This
compellation
or
naming
them
hath
no
ground
in
Scriptures
.
QVESTION
,
2.
Whether
we
may
pray
vnto
Saints
.
Ou●
Aduersaries
holde
the
affirmatiue
parte
,
but
we
the
negatiue
,
for
these
reasons
.
By
the
confession
of
our
Aduersaries
:
who
confesse
that
the
inuocation
of
Saints
hath
no
commandement
of
God
for
it
,
as
appeareth
by
these
words
of
Eckius
.
The
inuocation
of
Saints
(
sayth
he
)
is
not
expressely
commanded
in
the
holy
Scripture
.
Not
in
the
Olde
Testament
,
where
the
people
were
otherwise
prone
to
idolatrie
,
and
the
Fathers
were
as
yet
in
Limbus
not
glorified
,
Isai
,
63
,
16.
Abraham
is
ignorant
of
vs
,
and
Israel
knoweth
vs
not
.
Vnder
the
Gospell
also
it
was
not
commanded
,
least
the
Gentiles
conuerted
to
the
faith
,
should
thinke
,
that
they
were
brought
again
to
the
worship
of
earthly
things
,
that
a●ter
their
olde
manner
,
they
should
worship
Saints
,
not
as
Patrons
,
but
as
Gods
,
as
at
Lycaonia
they
would
haue
sacrificed
to
Paul
and
Barnabas
.
Moreover
if
the
Apostles
and
Euangelists
had
taught
that
Saints
should
be
worshipped
,
it
would
haue
beene
counted
arrogancie
in
them
,
as
if
they
themselues
had
sought
that
glorie
after
their
death
.
The
Holy-ghost
therefore
woulde
not
by
expresse
scriptures
teach
the
worshipping
of
Saints
,
but
those
which
were
strong
in
the
faith
,
hee
taught
them
by
miracles
,
and
the
helpes
receiued
from
Saints
▪
when
prayers
were
powred
out
vnto
them
,
that
the
Saints
were
to
bee
worshipipped
,
&c.
Thus
farre
E●kius
.
Ou●
of
this
confession
these
corollaries
following
are
to
bee
noted
.
1
,
That
inuocation
of
Saints
w●s
vnknowen
in
the
time
of
the
Apostles
,
&
in
the
time
of
Christs
Ministerie
vpon
earth
.
Where
is
now
the
antiquity
of
the
Apostolicke
doctrine
among
the
Papists
?
2
,
That
the
Apostles
did
not
only
not
write
,
but
that
they
would
not
write
of
the
worshipping
of
saints
,
least
themselues
should
seeme
to
hunt
after
that
honour
(
because
in
truth
it
did
not
belong
vnto
them
.
)
3
,
That
after
the
canon
of
the
Scripture
was
perfected
,
yet
neuerthelesse
the
inuocation
of
Saints
was
vnknowen
:
and
that
yet
notwithstanding
Christians
might
beel●ued
,
as
Iohn
witnesseth
of
his
Gospel
,
●ap
,
20
,
ver
,
31.
4
,
Seeing
the
Apostles
wrote
all
things
necessary
to
saluation
(
Act
,
20
,
27.
Ioh
,
20
,
31
,
)
and
the
holy
Scripture
is
such
,
as
maketh
a
man
perfect
to
euery
good
work
(
2
,
Timoth
,
3
,
17.
)
It
followeth
heereof
,
that
either
these
things
are
not
true
,
which
are
heere
spoken
of
the
scripture
,
or
that
it
is
a
lye
,
that
inuocation
of
saints
is
necessary
to
saluation
.
5
,
It
followeth
,
that
inuocation
of
Saints
hath
none
other
grounds
,
than
lying
miracles
,
from
which
God
dehorteth
vs
De
,
13
,
2
,
3.
2
,
Thes
,
2
,
9.
Isay
,
8
,
19.
6.
It
followeth
also
,
that
all
those
papists
doe
impudently
and
against
their
conscience
,
which
being
of
Eckius
his
minde
,
do
go
about
to
proue
inuocation
of
saints
by
sayings
of
the
Scripture
.
7
,
It
followeth
also
,
that
because
inuocation
of
Saints
is
not
contained
in
Scripture
;
were
it
neuer
so
void●
of
sinne
,
yet
no
man
were
bound
to
accept
of
it
.
The
Scripture
biddeth
vs
worship
and
pray
vnto
God
alone
.
1
,
Thou
shalt
worship
the
Lord
thy
God
,
&
him
only
shalt
thou
serue
,
Mat
,
4
,
10
,
Deut
,
6.
13.
and
10
,
20.
2.
Call
vpon
Mee
in
the
day
of
trouble
.
Psa
,
50
,
15.
3.
I
will
not
giue
My
glory
vnto
an
other
.
Isa.
48.
11.
4.
Christ
bid
vs
pray
,
Our
Father
&c.
Matt.
6.
9.
5
,
Come
vnto●e
,
all
ye
,
that
are
weary
,
&c.
Matth
,
11.
28.
Hee
is
to
be
prayed
vnto
whom
we
may
call
vpon
in
faith
.
But
faith
is
by
the
Word
of
God
,
Rom
,
10
,
17.
Therefore
because
we
haue
no
word
,
to
stir
vp
our
faith
with
promise
of
being
heard
,
or
to
command
vs
so
to
do
,
nay
because
it
is
an
horrible
sinne
,
and
religion
forbiddeth
vs
to
belieue
on
Saints
,
doubtlesse
it
is
vnlawfull
also
to
pray
vnto
them
.
But
neither
may
wee
pray
vnto
Saints
,
as
to
mediatours
;
because
the
holy
Scripture
doth
ascribe
the
glory
of
mediation
to
none
,
but
to
Christ
alone
.
1.
So
he
is
called
the
Mediatour
of
the
New
Testament
.
Heb.
9
,
15.
2.
There
is
one
GOD
and
one
Mediatour
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
:
who
gaue
himselfe
a
ransome
for
all
men
(
1
,
Timo
,
2
,
5
,
6.
)
Now
1
,
This
vnity
is
taken
away
,
if
there
be
erected
moe
Mediatours
.
2
,
And
the
saint●
gaue
not
themselues
a
ransome
for
vs
,
therefore
,
&c.
●
If
any
man
sin
,
we
haue
an
Adu●cate
with
the
Father
,
Iesus
Christ
the
i●st
,
1
,
Ioh
,
2
,
1.
But
Saints
are
no●
Iesus
Christ
the
I●st
.
●
Verily
,
verily
,
I
say
vnto
you
,
whatsoeuer
ye
shall
aske
the
Father
in
My
Name
,
Hee
will
giue
it
you
.
Ioh
,
14
,
13
,
&
16
,
23.
●
No
man
commeth
vnto
the
Father
,
but
by
Me
,
Ioh
,
14
,
6.
By
the
doctrine
of
the
inuocation
of
Saints
,
Christians
are
bereaued
of
that
confidence
in
the
loue
&
mercy
of
Christ
the
Sonne
of
God
,
in
trust
whereof
they
ought
to
pray
:
as
if
Christ
were
not
truly
a
brother
toward
vs
,
as
if
He
were
not
mercifull
,
and
a
louer
of
mankinde
,
but
such
a
one
as
would
not
be
appeased
,
and
a
fearefull
Iudge
euen
to
the
repentant
,
vnlesse
hee
were
first
pacified
by
some
Intercessour
or
Saint
.
The
contrarie
whereof
is
proued
in
Scripture
.
1
,
In
all
things
it
became
him
to
bee
made
like
vnto
his
brethren
,
that
he
might
bee
As
the
Priest
was
a
mediator
betweene
God
and
the
peopl●
so
Christ
in
one
and
the
same
word
is
called
a
Priest
&
a
Mediator
.
He.
2
,
17
,
18
mercifull
,
&
a
faithfull
High
Priest
in
things
concerning
God
,
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
for
in
that
He
suffered
,
and
was
tempted
,
Hee
i●
able
to
su●●ou●
them
,
that
are
tempted
▪
2
,
Seeing
then
that
wee
haue
a
great
high
Priest
,
which
is
entred
into
heauen
,
euen
It
〈◊〉
●l●●
Sonne
of
God
,
let
vs
holde
●a●●
our
profession
.
For
we
haue
not
an
hig●
Pr●est
,
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
al●
things
tempted
in
like
sort
,
yet
without
sinne
.
Let
vs
therefore
goe
bouldly
vnto
the
throne
of
grace
,
that
we
may
recei●●
mer●y
,
and
finde
grace
to
help
in
time
o●
neede
.
Heb.
4
▪
14.
1●
.
16.
3.
Wherfore
he
is
able
also
perfectly
to
save
them
which
come
vnto
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
.
Heb
,
7.
25.
4
,
The
Lord
is
gracious
and
mercifull
slowe
to
anger
and
of
great
mercie
.
Psal.
145
,
8.
Num
,
14
,
18.
Yea
and
God
the
Father
also
is
mercifull
towards
repentant
sinners
,
for
the
intercession
of
his
Sonne
,
so
that
there
is
no
●●●d●
of
the
intercession
of
Saints
.
1.
The
Lord
is
ful
of
compassion
&
mercie
;
slow
to
anger
&
of
great
goodnes
.
He
will
not
alway
chide
,
nor
keepe
his
anger
for
euer
,
He
hath
not
dealt
with
vs
after
our
sins
n●r●●warded
●s
according
to
our
iniquities
.
Heere
the
implacable
popish
god
is
not
proposed
vnto
vs
,
to
whom
wee
should
not
da●e
to
come
but
by
the
med●ation
of
Saints
.
For
as
high
as
the
heauen
is
aboue
the
earth
,
so
great
is
his
mercy
toward
them
,
that
fe●●e
him
.
As
far
as
the
●ast
is
f●om
the
west
,
so
far
hath
he
remoued
our
sins
f●om
vs
.
As
a
father
hath
compassion
on
his
children
,
so
hath
the
Lord
compassion
on
them
that
fea●e
him
.
Psal
,
103.
8
,
9
,
&c.
2
,
Hereto
belong
all
the
penitentiall
fermons
of
the
prophets
,
wherein
God
openeth
his
ready
and
willing
minde
.
Ezech
,
18
,
&
33
,
chap.
and
many
other
places
.
3
,
Paul
in
the
8
th
to
the
Romans
,
is
wholy
herein
busied
,
to
shew
vs
,
with
what
confidence
we
should
cometo
God
by
his
Son
,
with
the
●ro●●ings
of
the
holy
Spirit
,
●so
that
we
should
nothing
doubt
of
the
fauor
of
God
toward
vs
.
The
●i●●●cation
of
Saints
is
for
this
cause
,
not
to
be
●o●n
with
,
be
●●●se
the
saints
heare
vs
not
,
yea
&
they
know
not
what
is
done
on
earth
.
1
,
Though
Abraham
be
ignorant
of
vs
&
Israel
know
vs
not
,
yet
thou
art
our
Father
.
Isai
,
●3
,
●6
.
●
,
Thus
dooth
the
Prophet
comfort
Iosias
:
Thou
shalt
b●●
put
in
thy
graue
in
peace
,
and
thine
eyes
shall
not
see
all
the
euill
that
I
will
bring
vpon
this
place●
,
King
22
,
20.
And
because
the
most
seruent
prayers
are
often
made
without
the
voice
or
motion
of
the
mouth
and
lippes
,
but
in
the
entralls
of
the
heart
,
and
in
the
spirit
,
if
prayer
bee
directed
to
Saints
,
hereby
is
deuine
honour
giuen
vnto
them
,
as
if
they
vnderstoode
the
thoughts
of
the
heart
which
is
proper
to
God
alone
.
1
;
Thou
alone
knowest
the
hearts
of
all
the
Children
of
men
,
1
,
King
,
8
,
39.
2
,
I
the
Lord
search
the
heart
and
trye
the
reines
,
Ier
,
17
,
10.
and
●0
,
12
,
Reu.
2
,
23.
There
are
manie
also
in
the
popish
catalogue
of
Saints
,
of
whom
there
is
great
doubt
,
they
be
not
glorified
in
Heauen
:
And
many
of
them
,
which
now
are
prayed
vnto
,
never
were
at
all
;
such
as
George
,
Christopher
,
&c.
are
fained
to
haue
beene
.
Wee
haue
no
examples
of
the
inuocation
of
Saints
,
and
Angells
in
the
Scripture
,
but
we
haue
examples
to
the
contrary
.
1
,
Paul
&
Barnabas
would
not
be
worshipped
.
Act
,
14
,
14
,
15.
2
,
So
the
Angel
of
the
Lord
forbade
himselfe
to
be
worshipped
▪
Reuel.
19
,
10
,
and
22
,
8
,
9.
GOD
accounteth
all
the
worship
of
a
Creature
according
to
the
worship
of
God
,
idolatrie
,
and
esteemeth
it
as
an
Apostacy
from
GOD
.
1
,
By
the
example
of
the
Samar●tans
,
who
worshipped
the
creature
together
with
GOD
,
2
,
King
,
17
,
41.
2
,
My
people
hath
committed
two
euils
:
they
haue
forsaken
Mee
the
fountaine
of
liuing
waters
,
and
digged
to
themselues
broken
cisternes
.
Iere
,
2
,
13.
3
,
The
Gentiles
offended
,
for
that
they
wo●shipped
and
serued
the
creature
,
paraton
ktisan●a
,
beside
the
Creator
.
Contrariwise
our
Aduersaries
doe
reason
thus
.
1
Euen
as
in
Princes
Courts
,
there
is
neede
of
some
mediatour
to
procure
accesse
to
Princes
;
so
when
we
would
pray
vnto
God
,
we
haue
neede
of
the
Saints
to
be
our
mediatours
Answ
,
1
,
Similitudes
proue
nothing
.
2
,
A
certaine
widowe
calling
to
the
Emperour
of
Rome
for
justice
,
when
he
answeared
,
I
am
not
at
leisure
to
heare
thee
,
then
(
quoth
she
)
haue
no
leisure
neither
to
be
Emperour
.
It
is
a
similitude
ill
befitting
this
thing
:
for
it
is
a
fault
,
if
Princes
themselues
refuse
to
heare
their
subiects
,
either
for
negligence
or
pride
.
And
if
they
refuse
,
because
promiscuous
admittance
of
all
might
bee
dangerous
to
their
persons
,
or
because
themselues
cannot
doe
all
,
but
leaue
many
things
to
their
officers
,
these
bee
infirmities
which
belong
to
men
,
but
no
way
to
God
.
For
God
is
not
as
man
2
It
is
a
point
of
Christian
humility
,
to
seeke
for
a
Mediatour
,
when
thou
iudgest
thy selfe
vnworth●e
.
Hos
,
11
,
9.
Answ.
1.
We
haue
neede
of
humility
,
but
of
true
humility
;
which
is
such
,
that
we
esteeme
our selues
,
and
the
merits
of
all
Saints
more
vnworthy
than
we
may
obtaine
mercy
for
them
,
but
for
Christs
sake
alone
.
This
is
true
humility
,
which
doth
not
leade
vs
from
Christ
.
Seeing
then
our
Aduersaries
meane
another
humility
than
this
,
by
this
ambiguity
of
the
word
(
humility
)
there
arise
foure
termes
,
2
,
The
popish
humilitie
is
repugnant
to
the
commandement
of
God
.
For
God
saith
Call
vpon
me
in
the
day
of
trouble
.
The
Papists
wil
answer
:
Lord
,
humility
teacheth
me
,
not
to
cal
vpon
thee
because
I
am
vnworthy
.
3
He
that
honoureth
the
friends
of
the
Prince
,
doth
that
which
is
acceptable
to
the
Prince
.
So
the
worship
of
Saints
may
be
acceptable
to
God
.
Ans
,
1
,
Againe
our
Aduersaries
deale
by
Similitudes
and
coniectures
in
a
matter
of
such
difficulty
.
2
,
That
saints
are
to
bee
honoured
or
reuerenced
,
no
man
denieth
,
but
they
may
not
so
be
honoured
,
as
that
God
be
thereby
robbed
of
his
honour
,
which
is
done
by
inuocation
,
but
they
are
honored
by
publishing
the
vertues
,
wherewith
God
indued
them
,
and
by
imitating
the
godlinesse
,
wherin
they
flourished
.
4
Christ
is
of
greater
dignitie
,
than
that
we
may
dare
to
come
vnto
him
because
hee
is
made
higher
than
the
heauens
.
Therefore
we
haue
need
of
the
mediation
of
Saints
.
Ans.
1
,
The
Antecedent
is
false
,
as
hath
bin
shewed
before
.
And
Christ
calleth
vs
,
to
come
vnto
him
saying
▪
Come
vnto
me
al
&c.
Mat
,
11
,
28.
2
,
This
is
not
humilitie
,
but
diffidence
reproued
&
condemned
by
God
.
5
Let
my
name
bee
called
vpon
these
children
,
and
the
name
of
my
Fathers
,
Abraham
and
Isaac
.
&c.
Genes.
48
,
16.
Therefore
the
Saints
are
to
bee
called
vpon
in
prayer
.
Answ.
1.
The
Papists
deny
that
inuocation
of
Saints
was
in
vse
in
the
olde
Testament
,
the
Fathers
(
as
their
fable
is
)
beeing
then
in
Limbus
.
Why
then
doo
they
alleadge
a
testimony
of
the
olde
Testament
?
2
,
It
is
an
hebrue
phrase
,
to
call
or
name
ones
name
ouer
another
,
that
is
,
to
bee
reckoned
in
his
family
;
as
,
seauen
women
▪
shall
take
holde
on
one
man
,
saying
;
let
thy
name
be
called
or
named
ouer
vs
,
that
is
,
let
vs
be
called
by
thy
name
,
and
so
bee
thou
our
husband
.
Isay
,
4
,
1.
6
Though
Moses
&
S●amuel
stood
before
me
,
yet
mine
affections
could
not
bee
toward
this
people
.
I●r
,
15
,
1.
Ezech
,
14
,
14.
Ans
,
1
,
A
conditionall
speech
proueth
nothing
,
vnlesse
the
condition
be
first
granted
.
And
the
sense
of
the
text
doth
shew
that
these
men
did
not
then
stand
before
God
,
for
the
people
.
2
,
The
Papists
themselues
doe
denie
,
that
they
t●en
stoode
before
God
but
they
say
they
were
in
Limbus
.
Therefore
they
alleadge
this
saying
against
their
conscience
.
7
The
Fathers
in
the
olde
Testament
,
did
often
pray
for
the
merites
sake
of
the
Patriarches
,
as
Iacob
,
Genes
,
32
,
9.
Moses
Exod
,
32
,
13.
Deute.
9
,
27.
Psal
,
132
,
10
,
&c.
Ans
,
Let
the
places
be
considered
,
&
it
wil
be
manifest
,
that
they
provoked
not
to
the
persons
or
merits
of
the
patriarches
,
but
to
the
Couenant
,
which
God
of
his
meere
fauour
and
mercy
had
made
with
the
Patriarches
&
their
posterity
.
The
argument
then
is
altogether
impertinent
.
8
As
Absolon
,
when
he
was
reconciled
to
his
father
,
was
not
by
and
by
admitted
into
his
fathers
presence
.
(
2
,
Sam
,
14
,
24.
)
So
sinners
reconciled
vnto
God
,
may
not
goe
straight
into
Gods
presence
,
but
must
vse
intermediate
persons
,
namely
the
Saints
departed
.
Ans.
1
,
There
is
great
difference
between
the
reconciliation
with
God
,
and
reconciliation
with
a
ciuill
Magistrate
,
and
neither
prescribeth
any
rule
vnto
other
.
The
argument
then
is
vnfit
,
and
drawen
from
things
of
vnlike
and
different
qualitie
.
2
,
The
Heauenly
Father
is
glad
of
the
returne
of
his
prodigall
son
,
and
goeth
out
to
meete
him
,
not
waiting
til
some
daies
man
make
way
for
the
sonne
to
his
father
,
Luke
,
15
,
20.
9
As
Adonias
did
not
himselfe
goe
vnto
Salomon
,
but
sent
his
mother
before
,
whom
the
King
set
at
his
right
hand
:
so
we
send
before
vs
the
mother
of
Christ
,
who
is
placed
at
the
right
hand
of
Christ
.
1
,
King
.
2
,
19.
Answ.
1.
The
Kingdome
of
Christ
is
one
thing
,
and
an
externall
politick
kingdome
is
an
other
:
neither
can
it
be
proued
,
that
the
Kingdome
of
Christ
is
to
bee
gouerned
on
the
same
fashion
,
as
politick
kingdomes
vse
to
be
.
2
,
From
this
place
we
may
conclude
against
our
Aduersaries
,
that
as
Adonias
obtained
nothing
by
his
Mother
,
so
those
,
which
seek
for
the
intercession
of
Saints
s●al
obtaine
nothing
,
nay
they
shall
haue
the
heauenly
King
,
Christ
,
angry
with
them
.
10
Call
now
,
if
any
will
answere
thee
:
&
turn
thee
to
some
of
the
Saints
,
Iob
,
5
,
1.
Ans
,
1
,
The
right
translation
is
,
to
which
of
the
Saints
wilt
thou
turne
thee
?
and
the
meaning
is
,
looke
and
see
▪
whom
thou
canst
find
to
agree
to
thee
:
or
to
which
of
the
saints
or
holy
men
thou
wilt
be
take
thee
,
for
the
defence
of
thy
cause
.
The
godly
will
not
,
and
the
vngodly
cannot
defend
thy
cause
.
Where
then
shalt
thou
find
any
defence
?
2
,
Or
,
Iobs
friends
bid
him
look
to
the
examples
(
not
the
praiers
)
of
the
saints
:
whether
euer
God
doe
vse
to
afflict
his
saints
so
:
but
here
is
nothing
of
intercession
.
3
,
Moreouer
our
Aduersaries
confesse
,
that
there
was
no
in●ocation
of
saints
in
the
olde
Testament
.
11
If
there
shall
be
an
Angell
speaking
for
him
,
one
of
a
1000.
to
declare
the
righteousnes
of
man
;
the
Lord
will
haue
mercy
vpon
him
.
Iob
,
33
,
23
,
24.
Ans.
1.
The
Translation
is
bad
,
which
should
be
thus
according
to
the
hebrue
verity
.
If
there
be
an
Angel
(
or
messenger
or
prophe●
)
with
him
,
an
interpreter
one
of
a
thousand
,
who
may
declare
vnto
man
his
righteousnes
,
them
he
wil
haue
mercy
on
him
,
&c.
that
is
,
if
he
,
who
is
corrected
of
the
Lord
for
his
sin
,
be
admonished
by
an
Angel
(
or
a
faithfull
prophet
of
the
Lord
)
of
his
righteousnes
(
either
of
the
Lords
,
how
iustly
he
punisheth
him
,
or
of
his
own
,
what
he
ought
to
do
,
to
amend
his
life
,
)
he
shall
obtaine
mercy
:
Therefore
this
place
is
nothing
at
all
to
the
purpose
12
Intercessions
are
commanded
and
approued
of
,
in
the
Church
.
1
,
Tim
,
2
,
1.
Iam
,
5
,
14
,
&c
,
Paul
desireth
intercession
,
Rom
,
15
,
30
,
Colos
,
4
,
3.
Abraham
prayeth
for
Abimelech
,
Gen
,
20
,
17.
The
Lord
biddeth
Iobs
friends
to
require
his
intercession
,
Iob
42
,
8.
Ans.
1
,
To
argue
from
the
liuing
to
the
deade
,
i●
to
make
foure
termes
.
2
,
If
the
Saints
pray
neuer
so
much
in
generall
for
the
Church
,
yet
they
are
not
therefore
to
bee
worshipped
.
And
whereas
it
standeth
with
reason
that
the
Angells
do
pray
for
the
Paul
did
not
worsl●p
or
p●ay
●nto
the
Ro●●ans
,
church
,
yet
they
would
not
suffer
themselues
to
be
worshipped
.
(
Reuel.
19
,
10.
&
22.
8.
9.
)
3.
To
desire
the
prayers
of
other
men
aliue
,
and
to
pray
vnto
,
are
things
very
different
.
4
,
And
it
is
a
farre
different
thing
,
to
ioyne
the
prayers
of
manie
men
together
,
whose
prayers
they
beeing
aliue
,
we
desire
,
that
the
praier
may
be
the
stronger
;
that
is
,
I
say
much
different
from
directing
our
praiers
vnto
them
.
13
,
The
Saints
departed
are
sayd
to
be
aequall
vnto
the
Angels
,
Luke
,
20
,
36
,
But
Angels
doo
from
God
know
things
present
,
and
things
to
come
.
Therefore
the
Saints
know
the
same
also
,
and
so
they
know
our
prayers
.
Ans
,
1
,
Christ
maketh
the
comparison
betweene
the
blessed
Saints
and
Angels
,
not
in
respect
of
their
offices
,
but
in
respect
of
thei●
glorification
and
state
of
life
in
the
other
World
,
wherein
they
shall
haue
no
need
of
Matrimonie
.
It
is
then
a
fallacie
from
a
thing
spoken
but
in
part
and
some
respect
,
to
the
same
taken
absolutely
.
2
,
The
office
of
Angells
is
,
to
bee
ministring
spirits
;
by
reason
Heb
,
1
of
this
office
,
God
doth
many
times
reueale
to
the
Angels
things
present
&
things
to
come
;
but
neither
dooth
hee
reueale
all
things
,
nor
alwaies
.
Now
because
this
office
is
neuer
in
Scripture
giuen
to
the
blessed
soules
departed
:
doubtlesse
,
the
cause
of
this
speciall
reuelation
beeing
denied
,
both
the
necessity
and
certaintie
of
their
knowing
our
prayers
,
and
so
of
our
praying
vnto
them
,
is
denyed
.
14
Elizeus
,
though
hee
was
absent
,
yet
by
the
spirit
knew
the
actions
of
Gehazi
.
2
,
King
,
5
26.
So
the
Saints
in
the
spirit
may
know
our
praiers
and
our
estate
.
Ans
,
Of
pure
particles
nothing
followeth
.
Elizeus
being
absent
,
saw
the
actions
of
Gehazi
.
Therefore
the
Saints
heare
and
see
al
things
,
that
are
done
vpon
earth
.
What
foolery
is
this
?
For
it
is
neuer
sayde
in
the
Scripture
,
that
the
deade
doe
in
the
spirit
know
our
affaires
,
as
Elizaeus
being
aliue
did
know
the
deedes
of
Gehazi
,
and
that
in
a
miraculous
manner
15
The
Saints
do
pray
for
the
Church
,
Reuel
,
5
,
8.
and
8
,
3.
Answer
,
1.
In
that
vision
it
is
not
certaine
,
that
the
speach
is
onely
of
the
prayers
of
the
Saints
departed
,
but
in
generall
the
praiers
of
the
Church
are
pourtraied
out
by
the
24.
Elders
.
2.
It
is
graunted
that
the
Church
triumphant
doth
in
generall
pray
for
the
militant
,
but
that
they
do
in
particular
pray
for
certaine
and
definite
members
thereof
,
the
Scripture
sayth
nothing
of
it
.
3
,
Neither
is
there
any
mention
made
of
inuocation
of
Saints
,
in
the
places
cited
(
Reuel
,
5
,
&
8.
)
16
Yea
but
the
Scripture
doth
grant
adoration
to
Creatures
,
in
their
kinde
.
As
Abraham
adored
the
Hittits
.
Gen
,
23
,
7.
Iacob
worshipped
Esau
.
Genesis
,
33
,
3.
Nathan
did
the
like
to
Dauid
,
1
,
King
.
1
,
23.
and
Salomo●
the
King
vnto
his
mother
.
1
,
King
,
2
,
19
,
&c.
Answer
,
The
Phrase
is
there
a
hebrue
Phrase
,
whereby
,
an
externall
ceremony
(
bowing
of
the
body
)
and
ciuil
reuerence
is
described
:
but
we
speake
of
the
inward
spirituall
affection
&
deuotion
of
the
heart
.
Heere
are
therefore
foure
termes
.
17
There
is
one
that
accuseth
you
,
euen
Moses
&c.
Iohn
,
5
,
45.
Therefore
the
Saints
departed
deale
for
and
against
the
liuing
.
Answ
,
It
is
a
figure
called
Metonymia
,
whereby
Christ
signifieth
not
the
person
of
Moses
,
but
his
lawe
.
18
The
rich
glutton
commeth
not
with
his
prai●●
to
God
,
but
to
Abraham
as
to
a
mediator
,
Luk.
16
,
24.
Ans
,
1
,
Right
.
We
must
forsooth
learn
the
inuocation
of
Saints
from
the
desperate
&
damned
soules
.
2
,
There
is
much
difference
betweene
the
parable
of
the
glutton
,
and
the
popish
inuocation
of
Saints
.
3.
These
praiers
got
the
g●utton
nothing
;
and
so
may
the
Papists
speede
.
19
Onias
and
Ieremias
appeared
praying
for
the
people
,
2
,
Maccab
,
15
,
12
,
13
,
14.
Answ.
1.
The
booke
is
Apocriphall
.
2
,
There
is
rehearsed
a
deame
,
not
an
article
of
Religion
.
3
,
Wee
doe
not
reade
that
the
Iewes
did
for
this
dreame
pray
vnto
Onias
and
Ieremias
,
but
they
prayed
vnto
God
.
20
Heare
now
the
prayers
of
the
deade
Israelites
.
Baru●h
,
3
,
4.
Answ
,
1
,
The
booke
is
not
canonicall
.
2
,
Lyra
expoundeth
it
,
not
of
the
prayer
of
the
dead
after
their
death
,
but
of
those
praiers
which
the
Saints
being
aliue
did
long
since
before
their
death
●owre
out
vnto
God
,
for
the
preseruation
of
the
Church
.
21
Miracles
haue
beeen
done
,
&
yet
are
done
at
the
inuocation
of
Sainrs
.
Answer
,
1
,
Miracles
alone
without
the
Word
of
God
,
especially
if
they
be
contrary
to
the
Word
of
God
,
are
not
fufficient
:
as
God
admonisheth
,
that
we
should
not
belieue
miracles
,
without
the
word
(
Deuter
,
13.
2
,
3
)
2
,
And
the
comming
of
Antichrist
shall
bee
with
lying
Miracles
.
2
,
Thes
,
2
,
9.
Reuel.
13
,
13.
QVESTION
,
3.
Our
Aduersaries
denie
,
that
in
worshipping
images
they
doe
commit
idolatrie
:
but
the
contrarie
is
proued
by
these
reasons
.
Let
them
Grammatically
expound
the
word
Idolatry
,
and
they
shall
be
able
to
make
none
other
thing
of
it
,
but
a
worship
and
seruice
of
Idols
:
but
that
they
worship
and
serue
Idols
,
no
man
can
denie
,
that
hath
but
once
in
all
his
life
entred
into
the
popish
temples
.
It
is
proued
by
experience
▪
For
they
prostrate
themselues
before
Idols
,
pray
before
them
,
adorne
them
,
they
dedicate
offerings
vnto
them
,
light
candles
,
sigh
vnto
them
,
&c.
And
they
worship
one
image
of
one
Saint
(
for
example
,
of
the
Virgin
Mary
)
more
than
all
other
images
of
the
same
Saint
.
Is
no●
this
to
worship
the
image
?
and
to
ascribe
vnto
it
,
some
portion
of
diuinitie
.
Their
owne
confession
,
&
their
books
do
witnesse
thus
much
.
1
,
Euery
image
is
to
be
worshipped
,
as
that
whose
image
it
is
,
is
worshipped
.
Seeing
therefore
Christ
is
worshipped
with
the
worship
of
Latria
(
Diuine
worship
)
it
followeth
,
that
his
image
is
to
be
worshipped
with
the
worship
of
Latria
.
Tho.
Aquinas
.
part
;
3
,
q
,
25
,
art
,
3.
2
,
Because
the
image
of
Christ
is
brought
in
,
to
represent
him
,
who
was
crucified
for
vs
,
neither
doth
it
shew
it selfe
to
vs
for
it selfe
,
but
for
him
:
therefore
all
reuerence
,
that
is
offered
vnto
it
,
is
offered
vnto
Christ
and
therfore
the
worship
of
Latria
ought
to
be
giuen
to
the
image
of
Christ
.
Bonauent
,
vpon
the
senten
.
lib
,
3
,
Dist
,
9
,
Quest.
2.
3
,
In
the
pontificall
the
signe
of
the
Crosse
is
consecrated
with
this
prayer
:
Wee
beseech
thee
O
holy
Lord
,
Father
Almighty
,
Eternall
God
,
that
thou
wouldest
vouchsafe
to
blesse
this
wood
of
the
crosse
that
it
may
be
a
sauing
remedy
to
mankind
that
it
may
be
the
strength
of
Faith
,
the
increase
of
good
workes
,
and
the
redemption
of
soules
:
it
may
bee
a
comfort
,
and
protection
&
safeguarde
,
against
the
cruell
darts
of
our
enimies
,
&c.
Contrariwise
our
Aduersaries
do
dispute
.
1
As
wee
honour
the
images
of
Princes
,
so
it
is
mee●e
we
should
honour
the
images
of
Saints
.
Ans
,
1
,
He
that
vseth
the
princes
image
with
honorable
respect
,
doth
not
therefore
adore
him
:
and
all
men
would
count
him
●
foole
,
which
should
put
off
his
hat
to
the
Princes
picture
,
or
kneele
thereto
,
or
lying
prostrate
should
vtter
these
words
to
the
picture
which
should
bee
spoken
to
the
Prince
.
2
,
If
any
man
doe
not
of
purpose
dishonour
or
disgrace
the
Princes
image
,
hee
hath
honoured
it
sufficiently
.
3
,
Let
vs
honour
the
image
of
GOD
in
the
Saints
aliue
,
on
that
manner
,
which
Christ
hath
prescribed
,
Matth.
25
,
36.
40.
That
is
by
doing
good
vnto
the
needie
saints
.
2
The
stocke
or
wood
or
stone
is
not
worshipped
amongst
the
Papists
,
but
the
intention
is
directed
vnto
him
whose
image
it
is
.
Answ
,
1
,
Doubtelesse
the
Israelites
were
not
so
senselesse
,
as
to
worship
the
golde
,
or
the
●umpe
that
was
moulten
of
the
golde
(
Exo.
32.
)
But
they
worshipped
in
the
signe
that
which
they
thought
was
the
true
God
:
neuerthelesse
God
condemned
them
of
Idolatrie
.
2
,
If
they
worship
not
the
images
,
why
doe
they
prostrate
themselues
before
one
image
of
the
blessed
Virgin
,
rather
than
before
an
other
?
If
this
onely
bee
their
purpose
,
that
they
may
bee
put
in
mind
of
the
blessed
Virgin
Mary
;
might
not
a
lesse
regarded
image
pictured
at
home
,
or
in
some
more
obscure
place
of
the
Church
bee
sufficient
therefore
?
Wherefore
seeing
they
are
vsed
to
do
their
deuotion
before
one
certaine
particular
image
,
who
wil
euer
belieue
that
they
giue
not
that
worship
to
the
Idol●
themselues
?
And
to
denie
that
they
worship
idols
,
what
is
it
else
,
but
to
desire
to
pull
out
mens
eyes
,
that
they
should
not
see
that
,
which
all
that
be
present
,
doe
beholde
with
ther
eyes
.
Now
it
shall
not
neede
to
refute
the
worshipping
of
idols
,
seeing
our
aduersaries
themselues
do
acknowledge
it
aboundantly
refuted
,
if
this
worshipping
can
bee
prooued
against
them
:
Therefore
they
seeke
to
giue
vs
the
slip
,
and
denie
those
things
,
which
are
most
manifest
to
sense
.
CHAP.
21.
Of
the
Single
life
,
and
Vowes
of
Ecclesiasticall
persons
.
THAT
the
Pope
of
Rome
might
make
vp
the
full
measure
of
Antichrist
,
he
hath
defiled
also
the
sanctity
of
Matrimony
,
whilst
he
accuseth
that
state
of
impurity
&
imperfection
,
and
proclaimeth
that
those
,
that
liue
therein
,
liue
in
the
flesh
(
for
so
Syric●us
and
Innocencius
say
,
Dist.
82.
cap
,
2
,
&
3.
)
and
for
this
cause
forbiddeth
Ecclesiasticall
persons
,
as
pri●sts
,
Monkes
,
and
Nunnes
mariage
,
as
beeing
a
thi●●
not
so
fit
for
sanctitie
and
perfection
,
as
they
call
it
;
and
admitteth
no
maried
man
to
holy
orders
;
and
thrusteth
him
out
,
that
is
already
in
Orders
if
hee
doe
marie
;
and
thinketh
it
more
tolerable
for
a
Masse-Priest
to
be
a
whoremonger
and
an
adulterer
,
than
ioyned
to
a
wi●e
by
lawefull
matrimonie
.
This
doctrine
of
Devils
(
1
,
Timo.
4
,
1
,
3
)
they
goe
about
to
hide
by
three
arguments
especially
:
by
the
first
of
which
,
they
depriue
matrimonie
of
purity
and
holines
;
by
the
second
they
denie
vnto
it
the
excellencie
of
perfection
(
as
they
call
it
:
)
and
in
the
third
,
they
alleadge
the
insolubilitie
of
their
vowe
;
adioyning
heereto
some
few
frivolous
reasons
moe
.
Wee
will
,
by
Gods
helpe
,
examine
everie
of
these
in
their
proper
place
.
Question
.
1.
Whether
mariage
be
a
state
,
that
defileth
a
man
,
●nd
maketh
him
vnfit
for
the
exercising
of
sacred
offices
.
Our
Adversaries
affirme
it
,
and
we
denie
it
,
for
these
reasons
.
Because
Matrimonie
is
an
holy
ordination
of
the
most
holy
God
,
instituted
before
the
fall
,
and
renued
and
restored
after
the
fall
.
But
and
if
there
were
any
pollution
in
Matrimonie
,
that
ignominie
should
certainly
redound
vnto
the
Author
.
God
will
haue
Matrimonie
(
even
after
the
fall
)
to
be
honorable
among
all
,
and
the
bed
H●●
can
that
which
is
honourable
and
vnd●filed
d●●●le
a
man
?
vndefiled
.
Heb.
13
,
4.
Matrimonie
was
alwaies
counted
verie
honourable
,
both
in
the
olde
Testament
and
in
the
new
.
(
1
)
In
the
old
Testament
take
for
example
the
places
following
.
1.
It
is
not
good
that
man
should
bee
himselfe
alone
.
Gen.
2
,
18.
2
,
Two
are
better
than
one
,
&c.
Eccles
,
4
,
9.
3
,
David
gaue
honourable
testimonie
of
mariage
,
Psal:
127
,
verse
,
3
,
4
,
5
:
and
128.
3
,
Moreover
,
bee
compared
the
mysterie
of
Christ
and
the
Church
to
mariage
Psalm
,
45
,
9
,
10
,
&c.
4
,
Salomon
wrote
a
most
excellent
song
in
commendation
of
matrimonie
and
of
an
happy
mariage
,
Pro.
31
,
10
,
&c.
(
2
)
In
the
newe
Testament
the
holinesse
of
the
state
of
Matrimonie
is
maintained
.
1
,
By
Christ
,
when
hee
renu●th
the
first
institution
,
May
wee
thinke
that
Christ
wold
be
present
at
polluted
mariages
?
Math:
19
,
4
,
5
,
6
:
2
,
And
hee
honoured
mariage
both
with
his
presence
,
and
the
first
miracle
of
his
ministerie
.
Ioh
,
2
,
2.
7.
&c.
3
,
The
mutuall
●●ndnes
&
the
bond
of
loue
betweene
Christ
and
the
Church
,
is
compared
by
Paul
to
mariage
.
Ephesians
,
5
,
25
,
32.
4
,
And
the
same
Paul
(
1
,
Cor
,
7
,
2
,
)
sheweth
the
profit
&
the
necessitie
of
mariage
:
and
likewise
defendeth
the
holines
of
mariage
against
the
spirits
of
error
,
1
,
Tim
,
4.
1
,
3.
There
are
also
in
the
Olde
and
New
Testament
examples
of
most
godly
men
,
who
though
they
liued
in
wedlocke
,
yet
retained
the
name
of
holinesse
and
sanctity
,
and
that
in
the
sight
of
God
.
(
1
)
In
the
Olde
Testament
we
haue
very
many
;
but
these
may
suffice
.
1.
Henoch
walked
with
God
,
after
he
begot
Methuselah
,
three
hundreth
yeares
;
&
begate
Sonnes
and
Daughters
.
Gen
,
5
,
22.
2
,
Noah
was
a
Iust
and
Vpright
man
in
his
time
,
and
Noah
walked
with
God
,
and
he
begate
three
sonnes
,
Shem
,
Ham
,
and
Iapheth
,
&c.
Genes
,
6
,
9
,
10.
3
,
Abraham
the
Father
of
the
faithfull
,
was
Will
any
man
say
that
any
vnmaried
man
is
more
pure
than
was
Abraham
beeing
maried
?
maried
,
as
were
also
the
other
Patriarches
.
4
,
Dauid
a
man
after
Gods
owne
heart
was
maried
,
and
in
state
of
wedlocke
composed
Psalms
most
acceptable
to
God
,
being
indued
(
in
a
principall
measure
)
with
the
Spirit
of
God
.
5
,
Ezechiel
the
Prophet
was
maried
,
Ezech
,
24
,
16.
18.
6
,
The
high
Priest
,
who
offered
holy
oblations
to
GOD
,
might
by
the
lawe
of
God
marie
a
wife
:
neither
was
he
polluted
by
mariage
bed
,
to
be
made
thereby
vnfit
for
the
Priests
office
.
And
Aaron
was
commanded
by
God
to
burne
sweet●
incense
euery
morning
in
the
tabernacle
before
the
Arke
of
the
Couenant
,
as
it
is
Exodus
30
,
7.
Neither
did
the
vse
of
mariage
bed
hinder
him
in
this
behalfe
;
For
he
begate
sonnes
.
7.
And
so
were
the
rest
of
the
Priests
maried
also
.
8.
Zacharie
and
Elizabeth
were
both
iust
before
God
,
and
walked
in
all
the
commaundements
and
ordinances
of
the
Lord
without
reproofe
:
and
yet
they
were
man
and
wife
,
&
had
Iohn
Baptist
to
their
son
.
Luk
,
1
,
6.
(
2
)
In
the
newe
Testament
also
there
were
Ecclesiasticall
persons
,
holy
and
religious
that
lived
in
wedlock
.
1
,
Peter
had
a
mother
in
law
,
and
therefore
a
wife
.
Math.
8
,
14.
2
,
Haue
wee
not
power
to
leade
about
a
wife
,
being
a
sister
,
as
wel
as
the
rest
of
the
Apostles
,
and
as
the
brethren
of
the
Lord
,
and
Cephas
.
1
,
Corinth.
9
,
5.
3
,
Philip
the
Evangelist
,
which
was
one
of
the
seaven
Deacons
,
had
foure
daughters
,
which
did
prophecie
.
Acts.
21
,
8
,
9.
4.
A
Bishop
must
be
vnreproveable
,
the
husband
of
one
wife
,
&c.
having
children
vnder
obedience
with
all
honestie
.
1
,
Tim.
3
,
2
,
4.
5.
Let
Deacons
bee
the
husbands
of
one
wife
,
and
such
as
can
rule
their
children
well
,
and
their
owne
housholds
.
1
,
Timo.
3
,
12.
6.
The
like
appeareth
by
the
examples
of
Spiridion
,
and
of
others
in
the
Primitive
Church
:
who
being
holy
men
,
and
indued
with
singular
gifts
of
the
Spirit
,
were
maried
and
begat
children
.
And
often
times
the
legitimate
sonnes
of
Bishops
succeeded
their
Fathers
in
the
Bishopricks
.
Paul
doth
sharply
reproue
them
,
which
disgrace
mariage
,
saying
:
In
the
latter
daies
some
shal
depart
from
the
faith
,
and
shal
giue
heede
vnto
spirits
of
error
,
and
doctrines
of
Devils
,
which
speake
lies
through
hypocrisie
,
&
haue
their
consciences
burned
with
an
hot
iron
,
forbidding
to
marie
.
1
,
Tim.
4
,
1
,
2
,
3.
Finally
,
if
matrimonie
be
a
Sacrament
,
if
it
do
confer
grace
,
and
that
grace
of
the
Sacrament
causeth
(
as
Eckius
saith
)
the
bed
to
bee
vndefiled
,
why
are
Ecclesiasticall
persons
polluted
thereby
?
Or
why
is
a
state
otherwise
impure
and
defiled
,
reckoned
among
the
Sacraments
,
as
matrimonie
in
the
opinion
of
the
Papists
is
?
Contrariwise
our
Aduersaries
do
dispute
.
1
The
vse
of
Mariage
bed
after
the
fall
is
impure
,
and
not
without
lust
.
Therfore
priests
who
ought
to
bee
pure
,
must
abstaine
from
wedlocke
.
Ans
,
1
,
If
the
speech
bee
of
the
motions
of
concupiscence
remaining
after
Originall
sinne
(
whereof
the
Psalmist
maketh
mention
in
his
conception
.
Psal
,
51
,
5
)
then
is
it
a
fallacie
of
an
accident
,
and
that
which
agreeth
to
the
accident
(
to
wit
,
Originall
sinne
)
is
transferred
to
the
vse
of
Mariage
bed
,
which
of
it selfe
is
right
,
lawfull
and
ordained
by
God
.
And
if
because
of
this
accident
,
men
should
abstain
from
mariage
as
from
an
impure
state
,
then
should
they
abstain
from
all
other
states
and
workes
,
because
in
all
of
them
there
concurreth
somewhat
of
Originall
sinne
.
And
because
purenes
becommeth
all
Christians
,
therefore
all
should
abstaine
from
mariage
,
2
,
But
if
the
vse
of
mariage
bed
bee
compared
to
vnlawfull
lusts
,
and
aequall
thereunto
;
it
is
manifestly
repugnant
to
these
sentences
of
Scripture
.
1
,
In
the
Scripture
the
vse
of
mariage
bed
&
lust
are
opposed
as
contraries
:
but
contraries
,
seeing
they
destroy
one
another
,
are
not
the
same
.
2
,
To
auoide
fornication
let
euery
man
haue
his
wife
.
1
,
Cor
,
7
,
2.
and
what
?
may
the
remedy
of
lust
&
impuritie
,
be
called
lust
S●
the
s●n
beames
,
which
are
as
it
were
the
remedy
of
darknes
,
should
be
called
darkenes
.
and
impurity
?
3
,
Paul
saith
;
let
the
Husband
giue
vnto
the
wife
due
beneuolence
,
he
bids
them
also
come
together
again
.
1.
Cor.
7.
3
,
5.
And
what
?
dooth
Paul
bid
them
follow
after
impuritie
?
dooth
he
egge
them
forward
to
sinne
?
4
,
The
bed
betwixt
the
godly
maried
couple
is
vndefiled
.
Heb.
13.
4.
2
If
Mariage
bed
were
so
pure
,
then
would
not
Paul
bid
them
abstaine
in
the
time
of
prayer
and
fasting
.
Answ.
1
,
Hee
speaketh
not
of
all
sorts
of
prayers
;
but
of
solemne
prayers
.
2
,
Neither
doth
he
bid
them
therefore
abstaine
,
because
the
vse
of
mariage
bed
is
impure
,
and
would
pollute
their
prayers
,
but
that
they
may
giue
themselues
to
prayer
,
and
their
prayers
may
be
the
more
feruent
,
&c.
Euen
as
in
the
time
of
solemne
prayers
we
leaue
of
the
exercise
&
duties
of
our
proper
&
honest
calling
,
that
wee
may
attend
to
prayers
and
sermons
.
Heere
is
then
committed
a
fallacy
,
taking
that
for
the
cause
,
which
is
not
the
cause
.
3
I
was
borne
in
iniquity
,
&c.
Psalm
,
51
,
5.
There
Dauid
confesseth
the
impuritie
of
mariage
therefore
,
&c.
Answ
,
1
,
Hee
speaketh
not
of
the
vse
of
mariage
bed
in
his
parents
,
as
if
that
were
of
it selfe
a
sinne
:
but
he
sheweth
that
lumpe
or
masse
,
so
to
speake
,
of
which
he
was
created
,
euen
then
to
haue
been
polluted
with
sin
(
for
the
whole
substance
of
man
was
corrupt
with
sinne
)
;
not
by
reason
of
the
act
of
mariage
bed
,
but
by
reason
of
originall
sinne
,
which
doth
accidentally
concur
there
with
:
heere
is
then
committed
the
fallacy
of
an
accident
.
2
,
Whereas
our
question
heere
is
not
concerning
originall
sinne
,
whether
it
be
in
the
regenerate
,
and
doe
concurre
also
in
their
good
workes
;
but
whether
there
be
in
matrimony
of
it selfe
anie
impurity
;
our
Aduersaries
change
the
state
of
the
question
,
&
play
the
Sophisters
.
4
They
that
are
in
the
flesh
cannot
please
God
,
Rom
,
8
,
8.
But
those
which
are
maried
,
are
in
the
flesh
.
Therefore
,
&c.
This
is
pope
Syricius
his
argument
.
Answ
,
1
,
What
it
is
to
bee
in
the
flesh
,
Paul
expoundeth
.
Gal
,
5
,
19.
Where
he
reckoneth
vp
the
fruites
of
the
flesh
,
(
to
wit
,
sins
and
crimes
)
but
there
is
no
mention
of
mariage
,
but
of
the
contraries
thereto
.
2
,
To
liue
in
the
flesh
,
with
Paul
is
to
liue
in
sinne
,
but
with
our
aduersaries
,
to
liue
in
the
flesh
,
is
to
liue
in
the
state
of
matrimony
.
Therefore
there
are
foure
termes
in
this
argument
.
5
Yea
,
but
many
doe
vse
mariage
bed
intemperately
,
which
is
not
without
impurity
.
Answ
,
1
,
This
is
the
fallacy
of
an
accident
.
For
this
is
a
thing
that
accidentally
agreeth
to
mariage
besides
the
right
vse
,
and
that
but
amongst
some
onely
.
●
,
Neither
is
a
thing
which
is
of
it selfe
laweful
,
to
be
condemned
,
because
some
vse
it
excessiuely
:
Otherwise
men
should
be
forbidden
wine
,
because
some
be
druncken
.
6
I
speake
this
by
permission
,
or
indulgence
not
by
commandement
(
this
to
wit
,
that
the
maried
do
not
defraud
one
an
other
,
but
that
they
come
together
againe
,
as
man
and
wife
)
1
,
Cor
,
7
,
6.
But
those
things
,
which
are
honest
and
good
,
haue
no
need
of
permission
and
pardon
.
Answ.
1
,
Paul
granteth
leaue
and
pardon
to
those
,
which
are
too
incontinent
,
which
appeareth
by
these
words
going
before
,
that
Satan
tempt
you
not
for
your
incontinencie
;
but
what
is
this
to
the
lawfull
vse
of
matrimony
,
and
to
them
which
vse
the
mariage
bed
moderately
?
2
,
And
if
permission
or
leaue
be
granted
them
,
which
exceed
,
how
much
lesse
shall
they
be
defiled
thereby
,
which
vse
it
temperately
?
3
,
If
Satans
way
be
stopped
(
as
Paul
heere
sayth
)
by
the
vse
of
wedlocke
,
is
then
Satan
driuen
from
vs
by
luste
and
impurity
?
4
,
For
this
very
reason
,
the
vse
of
mariage
bed
is
lawfull
and
without
impurity
,
euen
because
it
is
permitted
:
vnlesse
we
wil
say
that
God
permitteth
and
granteth
vnhonest
things
.
Neither
durst
the
Apostle
of
Christ
haue
granted
anie
libertie
to
sinne
.
5
,
And
seeing
they
play
with
the
ambiguity
of
the
word
,
indulgence
,
(
as
sometimes
for
the
pardoning
of
an
offence
,
and
some
times
for
the
permitting
of
a
lawefull
thing
)
there
arise
foure
termes
in
the
argument
.
7
These
are
they
which
are
not
defiled
with
women
.
Reu
,
14.
4.
Therfore
the
companie
with
women
is
a
filthie
thing
.
Answ
,
1
,
If
the
words
be
taken
properly
and
without
a
metaphore
,
then
he
speaketh
not
of
defiling
by
wines
,
but
generally
by
women
,
that
is
,
of
fornication
and
adultery
,
and
it
is
a
fallacie
from
that
which
is
spoken
indefinitely
and
in
generall
;
to
the
same
taken
definitely
and
for
one
set
part.
2
,
But
if
the
place
be
taken
metaphorically
,
(
as
the
circumstances
of
the
text
do
altogether
euince
)
then
the
text
speaketh
of
Idolatry
,
which
the
Holy
ghost
in
the
Scripture
vseth
to
describe
by
fornications
and
adulteries
.
And
so
the
argument
is
as
a
rope
of
sand
.
8
If
a
mans
issue
of
seede
depart
from
him
,
hee
shall
wash
all
his
flesh
in
water
,
and
be
vnclean
vntill
the
Euen
.
Leuiticus
,
15
,
16.
Therefore
the
companie
of
man
and
wife
is
not
without
pollution
.
Answ.
1.
The
text
speaketh
expressely
,
not
of
the
lawfull
companying
of
man
and
wife
,
but
of
the
issuing
out
of
the
seede
,
which
is
done
in
sleepe
,
when
the
seede
is
cast
forth
without
the
vse
of
mariage
bedd
,
as
the
whole
course
of
the
speech
dooth
there
declare
.
There
are
therefore
foure
termes
,
seeing
the
word
,
issue
of
seede
,
is
ambiguous
.
2
,
Legal●
impurities
and
pollutions
by
the
ceremonial
law
of
Moses
are
not
pollutions
in
manners
,
else
hee
should
sinne
,
that
toucheth
a
deade
corps
,
Leuit
,
21.
1.
and
Num.
5
,
2.
Where
there
is
the
same
commandement
concerning
vncleanenesse
by
touching
the
dead
,
as
by
the
issuing
of
seede
.
9
Abi●elech
sayd
to
Dauid
:
if
the
young
men
bee
cleane
from
women
,
they
may
eate
.
1
,
Sam.
21
,
4.
Ans
,
1
,
Cleanenesse
in
the
Antecedent
is
taken
for
Leuiticall
cleanenesse
,
and
the
speech
was
of
the
hallowed
breade
,
which
was
lawfull
for
the
priests
only
to
eate
:
in
the
consequent
it
is
taken
for
cleanenesse
before
God
,
which
as
yet
hath
place
among
Christians
.
There
are
therefore
foure
termes
.
2
,
Now
the
shadowes
of
the
Leuiticall
Law
,
are
not
to
bee
brought
againe
into
the
cleere
light
of
the
Gospell
.
10
Dauid
deuided
the
Leuites
into
24.
companies
,
that
they
might
do
their
office
by
course
,
least
they
should
be
driuen
to
minister
when
they
were
polluted
.
1
,
Chro
,
24.
Answ
,
1
,
It
is
a
fallacie
taking
that
for
the
cause
,
which
is
not
the
cause
,
for
we
doe
no
where
read
that
this
was
the
cause
of
the
diuision
,
but
it
is
apparant
to
bee
done
for
excellencie
,
and
order
and
comelinesse
sake
,
as
also
that
none
of
the
Leuites
should
be
quite
excluded
from
the
ministerie
.
2.
Neither
doe
wee
reade
that
those
companies
had
neede
to
purifie
themselues
before
their
turnes
came
.
3.
And
if
the
Papists
bee
so
much
delighted
,
to
bring
the
old
Testament
into
the
new
;
by
the
same
reason
let
them
be
circumcised
,
by
the
same
reason
let
them
forbid
their
Priestes
the
vse
of
wine
,
when
they
haue
the
charge
of
the
ministerie
.
11
Yee
husbands
dwell
with
your
wi●●s
according
to
knowledge
,
&c.
that
your
prayers
be
not
interrupted
,
1.
Pet.
3.
7.
Ans.
Hee
speaketh
not
of
the
company
of
man
and
woman
,
but
of
tyrannous
husbands
,
which
handle
their
wiues
in
seruile
&
violent
manner
,
liuing
in
continuall
discord
▪
Now
that
their
prayers
are
hindered
by
reason
of
their
heart
full
of
anger
.
hatred
and
enuie
,
Christ
teacheth
,
Matth.
5.
23
24
,
25.
It
is
then
a
fal●acie
taking
that
for
the
cause
,
whi●h
is
not
the
cause
.
●12
.
Bee
yee
cleane
.
Isal
,
52.
11.
without
spot
.
Ephes.
●
.
27
,
&c.
therfore
Priests
ought
to
abstaine
from
mariage
.
Ans.
1.
These
places
speake
of
that
cleanenes
,
which
ought
to
bee
common
to
all
Christians
,
that
they
be
pure
and
cleane
from
wickednes
and
sinnes
:
If
these
places
then
do●
rightly
conclude
,
then
generally
all
Christians
should
abstaine
from
mariage
.
2
,
Or
if
in
the
place
of
Isaie
,
there
be
enioined
any
Leviticall
purification
beside
to
the
Levites
,
that
belongeth
not
to
Christians
.
Therefore
the
lawfull
companying
of
man
and
wife
is
not
a
polluted
thing
,
and
so
neither
is
Matrimonie
it selfe
impure
or
polluted
,
but
lawfull
,
holy
,
vndefiled
,
honourable
,
and
vnspotted
.
Heb.
13.
4.
Albeit
all
men
be
polluted
and
infected
with
original
sinne
:
which
pollution
the
holines
of
Christ
imputed
by
faith
vnto
vs
,
doth
cover
,
so
that
the
heavenly
Father
doth
acknowledge
vs
for
pure
and
holy
.
Question
,
2.
The
qu●stion
is
,
whether
before
God
(
especially
in
the
article
of
Iustification
)
single
life
bee
more
holy
and
doe
des●rue
more
,
than
the
state
of
Matrimonie
.
Our
Aduersaries
doe
so
much
admire
and
extoll
single
life
,
that
in
the
meane
while
they
doe
debase
the
state
of
Matrimonie
.
And
in
former
time
the
Schoole
men
haue
taught
by
writing
that
the
least
and
meanest
works
(
as
standing
,
sitting
,
eating
,
drinking
and
such
as
follow
heerevpon
)
which
are
done
by
Monkes
in
single
life
,
are
more
acceptable
to
GOD
,
than
are
the
greatest
works
of
the
first
and
second
table
,
which
are
done
by
maried
men
.
Wee
doe
no
way
disallow
honest
single
life
,
neither
doe
wee
denie
,
but
that
it
is
in
many
thinges
more
commodious
and
happy
than
Matrimonie
,
if
a
man
haue
the
gift
of
continencie
:
but
we
allow
not
of
that
superstitious
loud
extolling
of
single
life
,
but
we
do
beleeue
that
both
the
single
and
the
married
men
are
before
GOD
accepted
with
like
favour
,
by
faith
in
Christ
;
and
that
no
man
meriteth
any
thing
more
by
single
life
,
than
those
that
liue
godlily
and
faithfully
in
wedlock
.
Because
,
(
as
before
was
said
)
the
holy
men
of
God
,
Abraham
,
Enoch
,
Noah
lived
in
maried
state
,
and
begot
children
,
who
were
neverthelesse
most
acceptable
to
God
.
Because
we
are
not
iustified
by
single
life
,
nor
any
other
worke
,
but
by
faith
alone
.
Doubtlesse
neither
single
life
,
nor
mariage
doth
make
vs
either
the
more
or
the
lesse
accepted
with
God
.
Paul
doth
so
compare
mariage
and
single
life
together
,
that
hee
doth
detract
nothing
from
mariage
before
God
.
1
,
Cor.
7.
1
,
It
is
better
to
marrie
,
than
to
burne●
verse
,
9.
2
,
As
the
Lord
ha●h
called
every
one
,
so
let
him
walke
and
so
ordaine
I
in
all
Churches
;
verse
,
17.
3
,
Let
everie
man
abide
in
the
same
vocation
,
wherein
hee
was
called
.
verse
,
20.
And
againe
,
4
,
Brethren
,
let
every
man
,
wherein
hee
was
called
,
therein
abide
with
God
.
verse
,
24.
5.
Art
thou
bound
to
a
wife
?
seeke
not
to
be
loosed
.
verse
,
27.
6
,
If
thou
takest
a
wife
,
thou
sinnest
not
:
and
if
a
virgine
marrie
,
shee
sinneth
not
.
verse
,
28.
7
,
If
any
man
thinke
it
is
vncomelie
for
his
virgine
,
if
shee
passe
the
flower
of
her
age
,
and
neede
so
require
,
let
him
doe
what
he
will
,
he
sinneth
not
.
let
them
be
married
.
verse
,
36.
8.
So
then
,
hee
that
giveth
her
to
marriage
doth
well
,
but
hee
that
giveth
her
not
to
mariage
,
doth
better
.
verse
,
38.
Moreover
,
when
as
Paul
doth
seeme
to
preferre
single
life
before
mariage
,
he
doth
it
not
in
this
respect
,
that
it
is
more
acceptable
with
God
,
but
in
a
particular
respect
,
because
of
the
present
necessitie
,
and
of
the
impediments
of
serving
God
more
readily
:
for
at
that
time
persecutions
were
ri●e
,
which
were
more
troublesome
to
the
married
,
than
to
those
which
lived
single
:
and
this
appeareth
by
th●se
places
out
of
the
same
Chapter
.
1
,
I
suppose
this
be
good
for
the
present
necessitie
:
I
meane
,
that
it
is
good
for
a
man
so
to
be
;
verse
,
26.
2.
Such
(
that
is
,
those
that
be
maried
)
shall
haue
trouble
in
the
flesh
:
but
I
spare
you●
verse
,
28.
3
,
I
would
haue
you
without
care
,
verse
,
32.
4.
This
I
speake
for
your
commoditie
,
not
to
tangle
you
in
a
snare
,
but
that
yee
follow
that
which
is
honest
,
and
th●t
yee
may
cleaue
fast
vnto
the
Lord
without
separation
.
verse
,
35.
5.
But
she
(
a
widowe
)
is
more
blessed
,
if
shee
so
abide
in
my
iudgement
.
verse
,
40.
Now
he
speaketh
heere
of
temporall
happines
.
There
is
no
difference
of
respect
before
God
,
either
of
those
that
bee
single
,
or
those
that
be
maried
.
1.
God
is
no
accepter
of
persons
:
but
in
everie
Nation
hee
that
feareth
him
,
and
worketh
righteousnes
,
is
accepted
with
him
.
Act:
10.
32.
2.
As
Circumcision
is
nothing
,
nor
vncircumcision
is
nothing
,
but
the
keeping
of
the
commandements
of
God
.
(
1
,
Cor.
7
,
19.
)
So
is
it
rightly
said
of
single
life
and
marriage
,
seeing
wee
doe
not
please
God
,
either
because
wee
liue
single
,
or
because
wee
are
married
,
but
because
wee
are
in
Christ
by
faith
.
3.
Their
is
neither
Iewe
,
nor
Grecian
:
there
is
neither
bond
,
nor
free
:
there
is
neither
male
nor
female
:
for
yee
are
all
one
in
Christ
Iesus
.
Galat.
3
,
28.
Married
persons
haue
so
great
promises
in
mariage
,
as
our
Aduersaries
will
never
shew
were
made
to
single
life
.
1
,
The
woman
shall
bee
saved
through
bearing
of
children
,
if
they
continue
in
faith
,
and
loue
,
and
holines
with
modestie
.
1
,
Tim.
2
,
15.
2.
Blessed
is
every
one
that
feareth
the
Lord
,
and
walketh
in
his
waies
,
&c.
thou
Blessings
of
godly
marriage
.
shalt
be
blessed
and
it
shall
bee
well
with
thee
,
&c.
Loe
,
thus
the
man
is
blessed
,
that
feareth
the
Lord
:
the
Lord
out
of
Sion
shall
blesse
thee
,
and
thou
shalt
see
the
Spirituall
blessing
out
of
Sion
.
wealth
of
lerusalem
all
thy
life
:
thou
shalt
see
peace
vpon
Israel
,
thy
wife
shall
be
as
the
fruitfull
vine
.
Psal.
128.
Contrariwise
our
Aduersaries
do
dispute
.
1.
I
would
that
all
men
were
,
even
as
I
my selfe
●m.
1
,
Cor.
7
,
7.
Ans.
The
Apostle
doth
not
say
this
,
as
if
single
men
were
more
perfect
or
acceptable
before
God
,
but
as
Paul
saith
,
I
spare
you
,
because
of
the
tribulation
of
the
flesh
.
It
is
therfore
a
fallacie
from
that
which
is
spoken
but
in
part
and
some
respect
,
to
the
same
taken
absolutely
,
and
in
all
respects
.
2.
It
is
good
for
a
man
so
to
bee
,
that
is
vnmarried
.
1
,
Cor:
7.
26.
Ans:
1.
Good
is
not
there
opposed
to
euil
:
for
then
this
should
be
the
conclusion
:
Single
life
is
good
;
therefore
marriage
is
evilll
:
but
this
would
turne
to
the
contumely
of
the
Author
of
Matrimonie
.
2
,
Heere
bee
foure
termes
:
for
the
Antecedent
speaketh
of
a
corporall
felicitie
or
good
,
&
the
consequent
of
a
spirituall
.
3.
Art
thou
loosed
from
a
wife
?
seeke
not
a
wife
.
1.
Cor.
7
,
27.
Answer
,
1.
Paul
addeth
forthwith
;
If
thou
take
a
wise
,
thou
sinnest
not
:
therefore
the
single
man
is
not
more
perfect
than
the
married
.
2.
Still
they
commit
the
fallacie
of
taking
that
absolutely
,
which
is
spoken
but
in
part
and
some
respect
onely
:
neither
do
they
consider
the
words
of
Paul
,
where
hee
saith
;
for
the
present
necessitie
,
not
for
any
future
excellencie
in
heaven
.
4
,
They
which
haue
wiues
,
let
them
be
as
though
they
had
none
.
1
,
Cor.
7
,
29.
Ans.
Paulspeaketh
not
in
this
place
of
the
companie
of
man
&
wife
,
but
admonisheth
the
married
,
that
in
those
perilous
times
,
(
wherein
the
confession
of
the
truth
of
the
Gospell
is
required
)
they
should
not
haue
more
care
of
their
wiues
,
than
of
Gods
glorie
,
and
their
owne
salvation
.
5.
The
vnmaried
careth
for
the
thinges
of
the
Lord
,
how
he
may
please
the
Lord
:
but
he
that
is
married
careth
for
the
thinges
of
the
world
,
howe
he
may
please
his
wife
.
1
,
Cor.
7
,
32.
Ans.
1.
Hee
speaketh
not
of
perfection
or
imperfection
before
God
,
but
of
commodities
and
discommodities
,
or
certaine
Impediments
which
vse
to
happen
in
marriage
,
for
that
the
maried
hath
care
and
charge
of
providing
necessary
things
of
this
life
for
his
family
:
which
care
who
so
might
bee
freed
from
,
without
some
greater
or
as
great
inconvenience
on
the
other
side
,
might
haue
the
more
time
and
opportunity
to
bestowe
himselfe
wholly
on
heavenly
Meditations
:
but
the
like
doth
befall
in
all
other
estates
,
wherein
menne
haue
to
deale
with
the
affaires
of
this
life
:
So
the
Magistrate
because
of
his
great
businesse
in
the
commonwealth
,
hath
not
so
much
liberty
to
apply
himselfe
to
religion
.
2
,
A
maried
man
may
also
ser●e
God
neuerthelesse
:
Otherwise
Zacharie
&
Elizabeth
could
not
haue
beene
called
iust
before
God
,
Luke
,
1
,
6.
Neither
doth
e●ery
conueniency
in
a
state
make
it
by
and
by
a
more
perfect
state
,
for
else
riches
were
a
more
perfect
state
,
than
pouerty
,
because
a
man
hath
meanes
to
prouide
necessaries
for
his
profession
,
the
more
liberty
to
intende
matters
of
religion
,
and
may
bee
liberall
t●
the
poore
,
yet
the
papists
wil
not
say
that
the
state
of
rich
men
is
a
state
of
greater
perfection
,
than
the
state
of
poore
men
.
6
The
vnmaried
woman
careth
for
the
things
of
the
Lord
,
that
she
may
be
holy
both
in
body
&
spirit
,
1
,
Cor
,
7
,
34.
Answ
,
1
,
This
obiection
is
all
one
with
that
,
which
went
next
before
,
&
therfore
let
the
former
answere
serue
for
it
also
.
2
,
In
the
meane
time
,
let
the
vnmaried
papists
,
which
vaunt
so
of
their
single
life
,
remember
that
they
are
commanded
to
be
holy
in
body
and
Spirit
;
that
they
doe
not
burne
with
lustfull
cogitations
.
7
He
that
giueth
her
to
mariage
doth
well
,
but
he
that
giueth
her
not
doth
better
,
1
,
Corinth
,
7
,
38.
Ans
,
1
,
It
is
a
fallacy
taking
that
absolutely
,
which
is
spoken
but
in
part
and
some
respect
.
For
it
is
not
of
it selfe
&
simply
better
,
but
with
a
restriction
,
it
is
better
and
more
commodious
,
for
the
present
necessity
,
that
they
may
cleaue
to
the
Lord
without
hinde●ance
.
In
the
meane
while
it
is
sayde
to
all
Christians
.
He
that
cannot
containe
,
let
him
mary
;
and
it
is
better
to
mary
than
to
burne
:
8
Shee
(
a
widow
)
is
more
blessed
,
if
shee
so
continue
.
1
,
Cor
,
7
,
40.
Answere
,
Shee
is
more
blessed
with
a
temporall
blessing
,
as
Christ
calle●h
the
barren
blessed
,
Luk
;
23
,
29.
There
are
therefore
●oure
termes
.
9
The
barren
is
blessed
,
which
is
vndefiled
,
&
knoweth
not
the
sinnefull
bed
:
she
shall
haue
frui●
in
the
visitation
of
soules
.
Wisd
,
3
,
13.
Therefore
single
life
is
before
God
more
blessed
,
than
ma●rimony
.
Ans
,
1
,
The
text
speaketh
of
a
maried
woman
that
is
barren
:
but
our
Aduersaries
speake
of
one
that
is
v●maried
:
for
there
ca●
bee
knowen
no
barrennesse
,
where
there
hath
not
been
the
companie
of
man
and
woman
.
2
,
The
text
speaketh
of
a
woma●
which
refraineth
from
adultery
:
this
is
shewed
by
the
words
:
She
knoweth
●ot
the
sinn●full
bed
:
Our
aduersaries
speake
of
a
woman
,
which
abstaineth
from
lawefull
mariage
:
There
is
therfore
a
confusion
of
many
terms
,
which
●ang
not
together
,
and
a
fallacie
taking
that
absolutely
,
which
is
spoken
in
part
onely
.
3
,
And
the
booke
is
Apocriphall
.
10
Let
not
the
Eunuch
say
,
Beholde
I
am
●
d●y
tree
.
For
thus
sayth
the
Lord
to
the
Eunuches
that
keepe
my
Sabbaths
,
&
choose
the
thing
that
pleaseth
me
,
and
take
holde
on
my
couenant
,
as
if
priests
&
monkes
were
Eunuches
,
&
did
not
rather
fil
the
world
with
bastards
.
euen
vnto
them
will
I
giue
in
mine
house
&
within
my
walles
a
place
,
&c.
Isay
,
56
,
3
,
4
,
5.
The●fore
single
life
is
before
God
more
excellent
tha●
mariage
.
Ans.
1
,
It
is
a
fallacy
taking
that
absolutely
,
which
is
spoken
but
in
part
only
.
In
the
olde
Testament
those
that
were
barren
thought
themselues
neglected
of
GOD
.
These
the
Prophet
comforteth
,
because
before
GOD
there
is
no
difference
betweene
the
barren
and
the
fruitfull
,
for
that
all
which
belieue
,
are
indifferently
receiued
into
the
Kingdome
of
God
.
Now
that
which
the
Prophet
sayth
shall
not
hinder
them
,
that
our
Aduersaries
do
fondly
turne
into
a
prerogatiue
.
2
,
The
contrary
rather
followeth
from
this
place
,
to
wit
,
that
both
the
fruitfull
and
the
barren
,
the
maried
and
the
vnmaried
are
alike
esteemed
of
God
,
if
they
belieue
on
the
Messias
,
and
take
holde
of
the
Lords
couenant
.
11
There
is
no
weight
to
be
compared
to
the
continent
minde
.
Eccles
,
26
,
15.
Ans
,
The
whole
text
speaketh
of
an
honest
&
chaste
maried
woman
,
who
doth
not
defile
her
bed
with
adulterie
.
This
is
then
a
rope
of
sande
.
2
,
And
the
booke
is
Apocriphall
.
12
Who
sayde
to
his
Father
and
to
his
Mother
,
I
know
you
not
,
and
to
his
brethren
,
I
am
ignorant
of
you
;
and
they
knew
not
their
owne
sons
&c
,
These
haue
kept
thy
Word
,
Deut
,
33
,
9.
Answ.
1.
The
translation
is
false
.
Which
according
to
the
hebrue
is
thus
:
Who
,
(
that
is
Leui
)
sayde
vnto
his
Father
and
to
his
mother
,
I
haue
not
seene
him
,
neither
knew
he
his
brethren
,
nor
knew
his
owne
children
.
For
they
obs●rued
thy
Word
and
kept
thy
couenant
;
they
shall
teach
Iacob
thy
iudgments
.
That
is
the
Leuites
were
inflamed
with
such
a
zeale
against
the
transgressours
of
Gods
law
,
that
they
neyther
spared
kindred
,
no●
parents
,
nor
brethren
,
nor
their
owne
sonnes
,
but
killed
them
as
though
they
had
not
seene
them
,
or
knowne
them
.
And
that
for
this
exploite
,
whereby
God
was
appeased
,
they
were
fit
men
,
to
whom
the
ministery
should
bee
committed
in
their
generations
for
euer
.
As
the
story
,
whereunto
Moses
alludeth
,
is
at
large
described
(
Exod
,
32
,
26
,
27
,
28.
&c.
)
2
,
He
sayth
not
,
they
begate
not
sonnes
,
but
they
knew
them
not
,
that
is
,
they
had
no
respect
of
persons
.
3
,
And
with
all
,
this
is
taught
vs
,
that
those
are
fit
ministers
&
worthy
commendation
,
that
throughly
&
manfully
do
their
dutie
in
the
Church
with
great
zeale
,
not
passing
for
it
,
that
they
bring
sorow
or
losse
of
goods
(
by
reason
of
persecutions
arising
thereupon
)
to
their
parents
,
wife
,
or
children
.
But
what
is
this
to
popish
single
life
?
This
argument
then
hangeth
together
like
sande
.
13
Marie
sayth
,
I
know
not
man
,
Luke
,
1
,
34.
as
hauing
respect
to
the
vow
of
perfection
,
to
wi●
,
single
life
.
Ans
,
1
,
The
text
sheweth
the
contrarie
,
saying
that
she
was
affianced
to
a
man
,
(
Luk
,
1
,
27.
)
and
so
that
Mary
and
Ioseph
should
haue
come
together
(
Ma●●hew
,
1
,
18.
)
vnlesse
God
had
forbidden
it
,
because
our
Sauiour
was
to
be
borne
of
Mary
.
14
Some
have
made
themselues
chaste
for
the
Kingdome
of
Heauen
.
Matth
,
19
,
12.
Answ
,
The
Kingdome
of
God
signifieth
the
dispensing
of
the
Gospell
,
in
performing
whereof
that
they
might
bee
lesse
hindered
,
some
remained
vnmaried
,
as
Paul
.
But
this
is
nothing
as
concerning
any
prerogatiue
with
God
:
neither
is
single
life
therefore
of
it selfe
more
holy
before
God
,
than
is
honest
matrimony
.
Heere
follow
certaine
other
generall
arguments
of
our
Aduersaries
for
the
prerogatiue
.
of
single
life
.
1
Paul
biddeth
the
maried
to
abstaine
from
companying
together
for
a
time
,
that
they
may
giue
themselues
to
prayer
.
1
,
Cor
,
7
,
5.
But
pries●s
and
monasticall
persons
●ught
to
giue
themselues
at
all
times
to
prayer
:
Therfore
they
ought
alwaies
to
ab●●aine
from
mariage
.
Answ.
1.
Paul
there
speaketh
not
of
ordinary
and
dayly
,
but
of
●olemne
prayers
in
the
time
of
perills
of
imminent
persecutions
:
For
which
praiers
sake
the
maried
priest
may
abstaine
for
a
time
,
no
lesse
then
the
laick
.
2
Though
the
Laickes
also
ought
as
well
to
pray
alwayes
,
(
for
,
pray
alwaies
,
continually
,
sayth
Paul
,
Ephes
,
6
,
18.
1
,
Thes
,
5
,
17.
)
yet
they
are
not
bidden
therfore
to
remaine
alwaies
vnmaried
.
3
,
Heere
is
a
fallacie
,
taking
that
for
the
cause
,
which
is
not
the
cause
,
For
Paul
bids
them
not
abstaine
for
a
time
,
by
reason
of
any
vncleannes
in
matrimony
,
but
that
being
hindred
with
none
other
outward
or
wordly
thing
,
they
might
more
conueniently
giue
themselues
to
prayer
.
2
No
man
that
warreth
entangleth
himselfe
with
the
affaires
of
this
life
,
because
hee
would
please
him
,
that
hath
chosen
him
to
be
a
Souldiour
,
2
,
Timo
,
2
,
4.
But
priests
are
Gods
Souldiours
.
Answ
,
1.
Heere
onely
is
reprooued
that
carefulnesse
,
whereby
Christians
doe
ouer
much
meddle
with
worldly
affaires
.
2
,
Maried
men
also
are
Gods
Souldiours
,
though
they
liue
not
single
.
For
which
warrefare
Paul
dooth
arme
all
Christians
with
spirituall
weapons
(
Ephesian
,
6
)
.
3
And
that
the
Minister
of
the
Church
bee
not
compelled
to
care
at
home
for
the
things
of
this
life
,
hee
may
bee
●ased
of
this
care
by
his
wife
.
3
The
Woman
is
bounde
by
the
lawe
while
her
husband
liueth
.
Rom
,
7
,
2.
1
,
Corin
,
7
,
39.
But
Christ
,
who
is
the
Husband
to
priests
,
liueth
foreuer
.
Therefore
priests
may
neuer
be
ioyned
in
matrimony
.
Ans
,
1
,
It
is
an
argument
from
a
spirituall
coniunction
to
a
corporall
:
therefore
there
are
foure
termes
:
2
,
Spirituall
marriage
with
Christ
doth
not
take
away
corporall
matrimonie
:
otherwise
all
married
Christians
should
bee
spirituall
adulterers
:
which
our
Aduersaries
dare
not
in
such
grosse
manner
vtter
,
though
perhaps
they
thinke
not
much
better
.
4.
I
haue
prepared
you
for
one
husband
,
to
present
you
a
pure
virgin
vnto
Christ
.
2
,
Corinthians
,
11.
2.
Answ.
1
,
Paul
writeth
heere
to
all
the
Corinthians
,
whether
single
or
married
,
whether
Lay
men
or
Ministers
of
the
Church
;
all
them
hee
calleth
a
pure
virgine
.
Therefore
this
text
is
nothing
to
the
single
life
of
Priests
.
2
,
It
is
a
metaphoricall
speach
,
which
besides
the
metaphoricall
signification
concludeth
nothing
:
but
marriage
and
single
life
are
vsed
of
our
Aduersaries
without
any
metaphore
:
therefore
they
dispute
by
foure
termes
.
5.
The
Father
hath
right
to
keepe
his
virgine
vnmarried
,
as
please
himselfe
.
1.
Cor.
7
,
36
,
37.
38.
But
the
Church
hath
the
right
and
authority
of
a
Father
,
over
Ministers
;
therefore
it
hath
right
to
forbid
Priests
to
marrie
.
Ans.
1
,
That
the
Church
hath
not
power
simply
at
her
owne
pleasure
,
but
a
limitted
&
restrained
power
,
was
proved
in
the
common
place
of
the
Church
.
2
,
The
right
and
power
of
a
Father
also
is
limitted
so
,
that
Parents
are
bound
to
haue
consideration
of
their
children
,
that
they
constraine
not
them
to
containe
,
which
haue
not
the
gift
of
continencie
,
and
by
this
occasion
expose
them
to
vnchast
lustes
.
Which
seeing
it
is
not
observed
by
the
Church
of
Rome
,
they
doe
not
rightly
vse
their
right
of
fatherhoode
:
but
they
vse
the
right
,
or
rather
the
wrong
of
Tyrannes
.
Then
the
maior
proposition
is
not
vniversally
true
,
especially
seeing
it
is
contrarie
to
the
saying
of
Paul
:
He
that
cannot
containe
,
let
him
marrie
.
3
,
In
the
same
place
Paul
leaveth
all
this
matter
at
mens
libertie
:
Seeing
then
the
Church
of
Rome
doth
in
this
matter
bereaue
such
,
as
belong
vnto
her
,
of
that
libertie
,
contrarie
to
the
doctrine
of
Paul
,
the
place
of
Paul
hath
not
affinity
or
coherence
with
the
purpose
of
the
Papists
.
Question
.
3.
The
question
is
,
Whether
it
be
lawfull
for
every
one
to
vow
continencie
or
single
life
.
Our
Aduersaries
affirme
,
and
we
denie
it
for
these
reasons
.
The
nature
of
vowes
is
this
,
that
first
they
bee
not
contrary
to
the
word
of
God
:
then
that
they
be
of
things
,
which
are
in
our
owne
power
;
but
continencie
is
not
in
our
owne
power
,
but
is
a
peculiar
gift
of
God
.
1
,
All
men
cannot
receaue
this
thing
.
Hee
that
is
able
to
receaue
this
,
let
him
receaue
it
.
Math.
19
,
11
12.
2
,
Every
man
hath
his
proper
gift
of
God
(
not
of
himselfe
,
or
of
his
owne
free
will
)
one
after
this
manner
,
and
another
after
that
.
1
,
Cro.
7
,
7.
Where
the
Apostle
doth
expresly
speake
of
continencie
.
3
,
As
God
hath
distributed
to
every
man
.
1
,
Cor.
7
,
17.
where
he
speaketh
of
the
same
matter
.
Pauls
doctrine
of
continencie
is
such
,
that
he
would
haue
it
to
be
free
,
&
not
bound
It
is
very
cleare
,
that
in
Pauls
time
;
the
vowes
of
single
life
were
altogether
vnknowne
:
by
vow
.
1
,
If
they
cannot
abstaine
,
let
them
marrie
:
for
it
is
better
to
marrie
,
than
to
burne
.
(
1
,
Cor.
7
,
9.
)
Contrary
to
this
our
Aduersaries
teach
thus
.
If
they
cannot
containe
,
yet
let
them
not
marrie
;
for
it
is
therefore
the
vowes
,
which
Priests
now
vs●
,
are
not
Apostolical
.
better
that
Priests
should
burne
,
and
become
who
remongers
&
adulterers
,
than
that
they
should
bee
ioined
in
honest
matrimonie
.
2.
This
I
speake
for
your
commoditie
,
not
to
tangle
you
in
a
snare
.
1
,
Cor.
7
,
35
,
but
our
Aduersaries
lay
snares
vpon
mens
consciences
.
3.
If
any
man
thinke
it
is
vncomely
,
&c:
let
him
doe
what
he
will
1
,
Corinth.
7
,
36.
Note
if
the
Father
thought
it
but
vncomelie
,
he
was
bound
no
further
.
Because
by
this
vowe
of
continencie
manie
thousand
soules
are
thrust
downe
into
eternall
destruction
,
while
they
vowe
continencie
,
which
they
cannot
keepe
.
This
vowe
doth
cause
many
hidden
sins
to
be
committed
and
many
other
foule
close
crimes
,
which
it
is
a
shame
even
to
report
.
Concerning
these
things
reade
Balaeus
of
the
visitation
of
English
Monasteries
:
as
also
the
Balaeus
in
the
preface
to
the
lyues
of
the
Bishops
of
Rome
.
verses
of
Mantuan
,
who
himself
was
a
Papist
,
and
of
Iacobus
Actius
Sannazarius
,
of
Marcellus
Palingenius
,
of
Franciscus
Petrarcha●
as
also
the
booke
of
Iohn
Della
Casa
,
●e
Sodomiae
encomio
:
all
which
the
day
of
the
Lord
shall
once
disclose
,
and
shall
repay
them
vpon
their
heads
,
who
haue
beene
the
Authors
and
maintainers
of
this
tyrann●ussi●
imposed
vowe
.
Contrariwise
our
Aduersaries
doe
dispute
.
1.
Vowes
are
to
be
kept
.
And
heere
they
heape
vp
many
sayings
to
no
purpose
,
Deut.
23
,
21.
Leui
▪
27
;
2
,
10.
Numb
:
6
,
2
,
Psal:
75
,
12
,
Eccles
,
5
,
3
;
Ans.
1.
There
be
foure
termes
in
the
argument
,
because
the
Maior
speaketh
of
vowes
,
which
are
not
out
of
our
owne
power
,
but
of
lawfull
and
approved
vowes
,
which
were
not
repugnant
to
the
rules
delivered
,
Numb
.
6.
&
30
Chapter
;
such
as
were
the
vowes
of
the
Nazarites
,
of
offerings
,
&c.
but
the
minor
meaneth
a
vowe
not
allowed
of
,
nor
commaunded
,
and
such
a
vowe
as
is
not
in
our
power
to
keepe
.
2.
Though
every
one
haue
not
the
gift
of
continencie
,
yet
we
may
obtaine
it
by
prayers
;
for
what
soever
yee
shall
aske
,
yee
shall
receaue
.
Iohn
,
16.
23
,
24.
Ans.
1.
If
God
had
appointed
,
the
praying
for
the
gift
of
continencie
,
as
an
effectuall
and
sufficient
remedie
against
burning
,
then
the
argument
would
followe
:
but
because
God
hath
appointed
another
remedy
,
for
the
avoiding
of
fornication
,
to
wit
,
lawfull
matrimonie
(
according
to
these
sayings
:
It
is
better
to
marrie
,
than
to
burne
:
if
they
cannot
containe
,
let
them
marrie
:
and
for
avoiding
of
fornication
,
let
every
man
haue
his
wife
:
)
therefore
there
is
no
consequence
in
the
Papists
argument
2
,
We
haue
an
assured
promise
to
obtaine
those
thinges
by
prayer
,
which
doe
directly
pertaine
to
the
salvation
of
our
soules
;
but
seeing
wee
may
be
saved
in
honest
Matrimonie
,
without
the
obtaining
of
the
gift
of
co●tinencie
,
God
is
not
tyed
to
heare
our
praiers
,
when
we
desire
the
gift
of
continencie
.
3
,
And
if
every
man
may
obtaine
by
prayer
the
gift
of
continencie
,
why
not
also
the
gift
of
tongues
?
or
,
why
not
the
gift
of
healing
also
?
3.
Refuse
the
younger
widowes
:
for
when
they
haue
begun
to
waxe
wanton
against
Christ
,
they
will
marrie
,
having
damnation
because
they
haue
broken
the
first
faith
(
that
is
their
vowe
.
)
1
,
Timo.
5
,
11.
12.
Therefore
the
vowe
of
continencie
cannot
be
broken
,
vpon
any
pre●ense
of
not
being
able
to
containe
.
Answer
.
1
,
It
cannot
by
any
one
word
bee
prooved
,
that
these
widowes
made
vowes
,
that
they
would
not
afterward
marrie
:
this
place
then
is
wrongfully
wrested
to
Popish
vowes
of
continencie
.
2
,
These
widowes
are
not
reproved
,
for
that
they
marrie
,
but
for
that
they
secretly
play
the
harlots
,
and
then
seeke
for
marriage
for
a
pretense
to
cover
their
naughtinesse
.
3
,
The
first
faith
is
not
any
vowe
,
but
the
first
faith
that
was
given
to
Christ
in
Baptisme
:
this
is
the
first
faith
,
which
they
breake
,
while
they
make
the
members
of
Christ
,
the
members
of
an
harlot
.
4
,
And
Paul
biddeth
these
younger
widowes
marrie
,
in
the
same
place
:
hee
should
then
bid
them
breake
their
vowe
,
if
these
widowes
had
made
any
vow
:
which
our
Aduersaries
will
not
willingly
graunt
.
5
,
If
this
place
be
vnderstood
of
vowes
,
it
followeth
against
the
Papists
,
that
they
offend
,
in
laying
vowes
vpon
them
,
which
are
not
yet
come
to
three●core
yeeres
of
age
:
for
Paul
would
haue
such
chosen
,
as
be
threescore
yeeres
old
.
4.
The
vowe
which
Priests
make
of
chastitie
,
is
a
free
vow
of
their
owne
accord
;
neither
doth
any
man
compell
them
to
it
.
Ans.
1.
This
wee
denie
:
for
those
that
will
be
admitted
into
holy
Orders
,
haue
none
other
entrance
,
but
by
vowing
.
A
man
that
is
admitted
,
if
he
marrie
,
is
removed
from
his
calling
,
and
is
punished
in
his
body
:
what
a
kinde
of
liberty
is
this
?
It
is
therefore
a
loud
lie
.
5
,
Paul
(
1
,
Timo.
4
,
1
,
3.
)
doth
not
speake
of
the
Pope
,
that
he
holdeth
the
doctrine
of
Devils
,
but
he
meaneth
the
Tatian●
and
Encr●ti●ae
her●tikes
.
Ans.
1.
Paul
saith
of
them
:
forbidding
to
marrie
,
but
the
Pope
forbiddeth
to
marrie
:
therefore
&c.
2
,
It
followeth
not
,
the
Tatiani
forbad
marriage
:
therefore
the
Pope
,
which
forbiddeth
it
too
,
is
not
to
bee
reprooved
.
There
is
the
like
iudgement
of
like
things
.
3
,
Though
the
Pope
doe
not
forbid
mariage
to
all
persons
▪
yet
hee
forbiddeth
it
;
and
therefore
hee
is
rightly
condemned
by
Paul
with
the
Tatiani
and
Encratitae
.
CHAP.
22.
Of
the
Popish
Fastes
.
IN
this
chapter
the
controuersie
is
not
,
whether
Christians
ought
to
fast
.
(
For
none
of
our
side
doth
denie
that
)
but
the
question
is
,
whether
the
popish
fastes
,
such
as
are
in
vse
amongst
our
Aduersaries
,
bee
to
be
approued
and
necessarie
to
be
obserued
.
But
because
so
many
things
meete
together
in
the
popish
fastes
,
which
are
repugnant
to
the
holy
Scripture
,
let
vs
treate
of
them
all
seuerally
.
(
1
)
Error
1
And
first
of
all
,
our
Aduersaries
do
place
their
fastes
,
not
in
sobriety
,
or
temperance
in
meate
and
drink
;
neither
in
a
totall
absta●ing
from
all
meate
and
drinke
for
a
certaine
time
,
which
was
vsed
of
the
Auncients
;
but
in
abstinence
from
flesh
,
and
white
meates
,
&c.
onely
putting
a
difference
betwixt
meates
.
And
they
presse
that
difference
to
be
obserued
with
such
seuerity
,
that
amongst
them
he
is
accounted
to
commit
a
more
hainous
crime
,
who
should
taste
flesh
vpon
the
dayes
forbidden
;
than
hee
that
should
be
taken
in
adulterie
,
or
other
wickednesse
:
And
in
some
places
(
especially
of
Italy
and
Spaine
(
men
are
in
greater
danger
for
tasting
flesh
vpon
the
dayes
inhibited
,
than
for
committing
capitall
crimes
.
Wee
disallow
and
reiecte
this
obseruation
and
preposterous
choise
of
meates
,
for
these
reasons
.
Because
there
is
not
any
either
commandement
or
example
,
in
the
whole
Scripture
of
the
new
Testament
,
of
this
difference
and
choise
of
meates
:
and
therefore
it
is
rightly
reiected
,
as
a
meere
will-worship
.
1
,
Teach
them
to
obserue
all
things
that
I
haue
commanded
you
,
Matt
,
28
,
20.
2
,
Of
such
like
obseruations
Christ
sayth
:
In
vaine
they
worship
mee
,
teaching
for
doctrines
,
mens
precepts
,
Matth
,
15
,
9.
In
the
Newe
Testament
those
Leuiticall
differences
of
meates
are
taken
away
,
which
after
a
sorte
are
brought
in
againe
of
our
aduersaries
.
1
,
The
things
that
God
hath
purified
,
pollute
thou
not
,
Act
,
10
,
15.
2
,
Whatsoeuer
is
set
before
you
,
eate
,
1
,
Cor
,
10
,
27.
3
,
That
which
goeth
into
the
mouth
,
defileth
not
the
man
,
Matth
,
15
,
11.
4
,
Meate
maketh
vs
not
acceptable
to
God
:
for
neither
if
we
eate
,
haue
we
the
more
:
neither
if
we
eate
not
,
haue
we
the
lesse
.
1
,
Cor
,
8
,
8.
5
,
The
Kingdome
of
God
is
not
meate
nor
drinke
,
but
righteousnesse
and
peace
,
and
ioy
in
the
Holy
ghost
,
Rom
,
14
,
17.
6
,
It
is
a
good
thing
that
the
heart
bee
stablished
with
grace
,
and
not
with
meates
,
which
haue
not
profited
them
,
that
haue
beene
occupied
therein
,
Heb
,
13
,
9.
By
this
difference
and
choise
of
meates
layed
vpon
the
Church
,
as
if
it
were
necessarie
,
Christian
libertie
is
impugned
.
1
,
In
the
latter
times
some
shall
departe
from
the
faith
,
and
shall
giue
heede
vnto
spirits
of
errours
,
and
doctrines
of
deuills
,
which
speak
lyes
through
hipocrisie
,
and
haue
their
consciences
burned
with
an
hote
iron
,
forbidding
to
marrie
,
and
commanding
to
abstaine
from
meats
which
God
hath
created
to
be
receiued
with
giuing
thanks
of
them
that
belieue
&
know
the
truth
:
for
euery
creature
of
God
is
good
,
and
nothing
ought
to
bee
refused
,
if
it
be
receiued
with
thankesgiuing
.
1.
Tim
,
4
,
1
,
2.
&c.
2
,
Let
not
him
that
eateth
,
despise
him
that
eateth
not
,
&
let
not
him
that
eateth
not
,
iudge
him
that
eateth
,
Rom
,
14
,
3.
3
,
Let
no
man
condemne
you
in
meate
or
in
drinke
,
&c.
Colos
,
2
,
16.
4
,
If
ye
be
deade
with
Christ
from
the
ordinances
of
the
World
,
why
as
though
yee
liued
in
the
World
,
are
ye
burdened
with
traditions
?
As
,
touch
not
,
taste
not
,
handle
not
.
Which
all
perish
with
the
vsing
,
and
are
after
the
commandements
&
doctrines
of
men
:
which
things
haue
indeed
a
shew
of
wisdome
,
in
voluntary
religion
and
humblenes
of
minde
,
and
in
not
sparing
the
body
:
neither
haue
they
it
in
any
estimation
to
satisfie
the
flesh
,
Coloss
,
2
,
20
,
&c.
5
,
Vnto
the
pure
are
all
things
pure
,
Titus
.
1
,
15.
6
,
Whatsoeuer
is
soulde
in
the
shambles
eate
yee
,
and
aske
no
question
for
conscience
sake
,
1
,
Corinth
,
10
,
15.
Contrariwise
our
Aduersaries
doe
reason
.
1
Obedience
is
due
to
the
Church
but
the
Chu●ch
hath
ordained
such
fasts
.
Therefore
,
&c.
Answer
,
1
,
In
customes
and
indifferent
ceremonies
for
orders
sake
,
obedience
is
to
be
performed
to
the
Church
,
but
not
in
matters
of
necessity
and
articles
of
our
beliefe
,
vnlesse
it
be
vpholden
by
the
authority
of
the
scripture
,
whereof
we
haue
spoken
in
the
beginning
of
this
booke
.
Thither
we
referre
the
Reader
.
2
,
Neither
is
that
rightly
ascribed
to
the
Church
,
which
is
tyrannously
obtruded
to
be
obserued
of
Christians
by
superstitious
men
vnder
the
name
of
the
Church
.
2
Hee
that
is
weake
,
eateth
herbes
,
Rom.
14.
2.
Therefore
the
eating
of
flesh
may
rightly
be
forbidden
for
the
weake
ones
sake
.
Answ
,
1
,
Paul
speaketh
of
those
that
be
weake
:
but
the
Church
respecteth
not
the
weake
,
but
onely
their
owne
tyranny
,
which
they
would
establish
by
such
superstitious
precepts
.
2
,
Paul
addeth
presently
vpon
it
,
let
not
him
that
eateth
,
despise
him
that
eateth
not
,
&c.
Now
if
our
Aduersaries
think
he
spoke
these
words
of
the
choise
and
difference
of
meates
,
why
doe
they
not
leaue
the
vse
of
meates
in
mens
libertie
?
and
,
why
do
they
not
take
away
the
difference
betweene
him
that
eateth
,
and
him
that
eateth
not
?
3
,
Seeing
Paul
speaketh
of
a
thing
,
which
hee
leaueth
in
free
choise
,
and
our
Aduersaries
of
a
thing
not
lefte
at
liberty
,
this
allegation
of
Paul
is
impertinent
.
And
there
be
4.
termes
.
3
It
is
good
not
to
eate
flesh
,
Rom
,
14
▪
21.
Ans
,
1
,
Paul
speaketh
of
the
moderating
of
Christian
liberty
,
(
wherof
there
is
no
controuersie
)
which
seeing
our
Aduersaries
doe
wrest
to
the
abrogating
of
Christian
liberty
,
there
is
more
in
the
conclusion
than
in
the
premisses
,
and
there
is
committed
the
fallacy
of
taking
that
absolutely
,
which
is
spoken
but
in
part
onely
.
2
,
If
these
words
of
Paul
do
binde
vs
to
a
choise
of
meates
,
then
it
will
follow
,
that
we
must
not
drinke
wine
neither
,
For
Paul
ioyneth
these
together
:
It
is
not
good
to
eate
flesh
nor
to
drinke
wine
.
Whence
one
of
the
two
dooth
follow
;
that
either
these
words
are
alleaged
impertinently
,
or
that
the
Church
of
Rome
doth
erre
in
not
forbidding
the
vse
of
wine
.
The
latter
our
Aduersaries
do
not
grant
.
Therefore
needs
they
must
grant
the
former
.
4
If
meate
offend
my
brother
,
I
will
eate
no
flesh
while
the
World
standeth
that
I
may
not
offend
my
brother
,
1
,
Cor
,
8
,
13.
Ans
,
1
,
Paul
doth
not
speake
of
the
popish
difference
of
meates
(
wherein
the
vse
of
all
flesh
generally
is
forbidden
)
but
of
things
sacrificed
to
idolls
.
Therefore
it
is
nothing
to
the
purpose
.
2
Euen
this
moderating
of
our
liberty
,
is
it selfe
a
temporall
precept
(
as
appeareth
Acts.
15
,
29
)
the
Popes
prohibition
then
,
seeing
it
is
perpetuall
,
hath
no
affinity
with
this
precept
of
Pauls
.
And
seeing
there
be
two
termes
in
this
argument
,
which
have
equiuocation
in
them
,
there
arise
fiue
terms
5
In
the
Olde
Testament
there
was
alwaies
a
difference
made
of
some
meates
,
before
and
after
the
floode
,
and
in
the
time
of
the
law
.
Answ
,
1
,
These
for
the
most
part
were
shadows
of
things
to
come
.
Therfore
they
be
long
not
to
vs
in
the
new
Testament
.
2
,
Then
there
was
an
expresse
commandement
of
God
:
which
wee
doe
not
onely
want
in
the
new
Testament
,
but
wee
haue
also
the
contrary
commandement
of
Paul
,
Coloss
,
2
,
20.
&c.
6
Daniel
fasted
with
choise
of
meates
,
Dan
,
1
,
8
,
and
10
,
3.
Answ
,
1
,
This
was
partly
(
Dan
,
1
,
8.
)
by
the
commandement
,
(
Leu
,
11.
)
partly
of
his
owne
free
accord
(
Dan
,
10.
3
)
and
not
of
superstition
:
but
it
was
rather
a
fast
of
sobriety
and
temperance
,
all
which
haue
no
affinity
with
the
popish
faste
,
especially
seeing
Daniel
abstained
also
from
wine
:
which
the
popish
Prelates
,
Priests
and
Monkes
,
would
be
loth
,
I
warrant
you
,
to
obserue
.
7
The
choise
and
difference
of
meates
hath
ground
in
scripture
,
Leuit
,
11
,
Deut
,
14.
Answer
,
1
,
They
were
Leuiticall
precepts
,
abrogated
by
God
.
Acts
,
10
,
15.
By
the
Apostles
,
Act
,
15
,
10
,
19
,
20
,
&c.
By
Paul
Coloss.
2
,
16
,
17
,
20.
&c
,
and
(
Heb
,
13.
9.
)
2
,
And
that
Leuiticall
difference
of
meates
was
not
in
this
,
whether
it
were
lawefull
to
eate
flesh
or
fi●h
:
but
there
was
difference
put
betweene
the
cleane
and
vncleane
liuing
creatures
.
Wherefore
that
Leviticall
difference
of
meates
is
fondly
wrested
to
the
Popish
difference
and
choise
of
meates
:
and
there
be
fiue
termes
in
this
argument
.
8
,
The
Apostles
did
forbid
to
eate
bloud
,
or
that
which
was
strangled
,
Act.
15.
29.
Answ.
1
,
It
was
a
temporall
commaundement
for
the
moderating
of
Christian
libertie
,
vnto
the
edification
of
the
weake
;
but
the
Popish
difference
and
choise
of
meates
doth
not
moderate
,
but
abrogate
Christian
libertie
,
neither
is
it
for
any
weake
ones
sake
,
but
for
obtaining
of
tyrannie
in
the
Church
.
2
;
The
Apostles
did
not
forbid
them
flesh
at
all
,
but
bloud
&
that
which
was
strangled
,
which
many
men
at
this
day
also
by
nature
thinke
abhominable
to
be
eaten
.
It
is
nothing
therfore
to
the
purpose
.
9
The
Nazarites
abstained
from
certaine
meats
and
drinks
,
Numb.
6
,
3.
Ans.
1.
The
vowe
of
the
Nazarites
did
belong
to
a
certain
abstinence
for
one
set
time
:
but
heerein
it
agree●h
not
with
the
Popish
choise
and
difference
of
meates
.
2.
It
was
a
Leviticall
ceremonie
,
which
ought
to
cease
among
Christians
.
3
,
The
law
of
Nazarites
did
forbid
the
vse
of
wine
also
,
which
notwithstanding
our
Aduersaries
doe
retaine
in
their
fast
▪
10.
The
Rechabites
abstained
from
wine
.
Ier.
35.
6.
10.
Answ.
1.
They
did
it
not
to
merite
the
favour
of
God
:
but
they
had
receaued
a
commandement
from
their
Father
,
that
they
might
the
more
easily
abstaine
from
drunkennes
&
the
vices
,
which
follow
drunkennes
.
Neither
would
their
Father
prescribe
a
law
to
others
,
but
to
his
sonnes
.
It
is
then
a
fallacie
taking
that
absolutely
,
which
is
spoken
but
in
part
.
2.
We
dispute
of
flesh
and
they
answer
of
wine
:
11.
It
is
not
read
that
Christ
did
eate
flesh
,
but
that
he
did
eate
bread
and
fish
,
&c.
Answ.
1
,
As
if
the
Pascall
Lambe
had
not
beene
flesh
.
2.
We
should
not
therefore
haue
an
example
to
imitate
,
if
it
were
never
so
plaine
,
that
Christ
did
abstaine
from
flesh
.
3.
But
neither
doe
we
reade
,
that
Christ
did
eate
hearbs
,
nuts
,
spices
,
nor
that
he
dranke
beere
.
All
these
therefore
shall
be
inhibited
Christians
,
if
this
argument
follow
.
12.
The
earth
was
cursed
by
God
.
Genes.
3
,
17.
but
beasts
live
of
the
earth
:
therefore
there
should
be
an
inhibitio●
,
that
they
be
not
eaten
▪
Ans.
1
By
this
reason
all
flesh
at
all
times
should
be
forbidden
.
2
,
That
curse
is
but
in
part
,
namely
,
that
it
should
be
barren
,
and
bring
forth
thornes
and
thistles
.
3
,
So
,
should
we
not
eate
hearbs
neither
,
which
spring
immediatly
out
of
the
earth
.
13.
Because
flesh
is
most
nourishing
,
and
bringeth
forth
the
pricks
of
Concupiscence
,
wee
ought
to
abstaine
from
flesh
at
that
time
,
which
is
appointed
for
the
taming
of
our
flesh
.
Answer
.
1.
These
are
the
precepts
which
haue
a
shewe
of
wisedome
in
will-worship
.
(
Coloss.
2
,
23
)
and
wine
should
be
forbidden
rather
than
flesh
;
as
that
which
inflameth
men
to
Inst
and
other
vices
,
as
it
is
said
.
Prou:
23
,
31
,
32
,
&c.
14.
The
Apostles
fasted
.
Acts.
13
,
2.
3
▪
and
14.
23.
And
fasting
is
commended
.
Matthew
.
6
16
:
Marke
,
9.
29.
Io●l.
1.
14.
Zachar.
7
,
5.
and
8.
19.
Ionah
,
3
,
5
,
7.
Answer
.
1.
That
Christians
should
fast
in
their
kinde
in
due
sort
and
manner
,
no
man
denieth
,
but
without
the
losse
of
Christian
libertie
;
those
things
then
are
brought
for
arguments
,
which
are
out
of
controuersie
.
2
,
But
whiles
the
argument
is
from
a
true
manner
of
fasting
,
to
the
Popish
hypocriticall
manner
of
fasting
,
there
arise
foure
termes
.
For
the
fasting
of
the
Apos●les
did
not
consist
in
the
difference
of
meates
:
but
they
that
fasted
in
the
old
Testament
,
abstained
from
all
meate
,
and
drinke
a
whole
day
vntill
evening
:
Such
a
fast
the
Popish
Priests
and
Monkes
will
never
be
perswaded
to
practise
.
(
2
)
Error
.
Whereas
in
the
Church
of
God
it
is
left
at
libertie
for
any
man
to
fast
at
any
fit
time
:
yet
the
Papists
are
so
bound
to
their
fastes
by
lawes
at
sette
times
,
that
he
may
incurre
the
danger
of
his
head
,
who
shall
breake
his
fast
at
those
times
.
Which
also
is
repugnant
to
Christian
liberty
.
Let
no
man
condemne
you
in
meate
or
drinke
,
or
in
respect
of
an
holy
day
,
or
of
the
new
Moone
,
or
of
the
Sabbath
dayes
.
Colos.
2
,
16.
(
3
)
Error
.
The
Papists
teach
that
fasting
hath
the
nature
of
a
merite
,
and
that
it
is
a
satisfaction
for
actuall
sins
and
punishments
.
This
is
repugnant
to
the
doctrine
of
the
merite
and
one
only
satisfaction
of
our
Saviour
,
and
to
the
article
of
Iustification
,
as
was
declared
in
his
proper
place
.
Contrariwise
our
Aduersaries
do
dispute
.
1
,
The
Ninivites
and
others
haue
by
fasting
obtained
a
mitigation
of
punishments
:
therefore
fasting
is
meritorious
.
Ans.
1.
They
that
obtained
the
spirituall
grace
of
God
obtained
it
by
faith
:
for
without
faith
no
man
can
please
God
(
Heb.
11.
6.
)
2
,
And
whereas
others
obtained
a
mitigating
or
deferring
of
temporal
punishments
,
it
belongeth
not
to
this
disputation
,
wherein
the
question
is
not
of
temporall
grace
,
but
of
the
grace
of
iustification
.
So
the
wicked
King
Ahab
,
by
fasting
and
humbling
himself
in
sack-cloath
,
obtained
the
deferring
of
temporall
evils
,
but
escaped
not
eternall
punishments
.
1
,
King
.
21
,
29.
(
4
)
Error
.
Heere
in
the
Papists
erre
also
,
that
of
a
wrong
zeale
they
thrust
vpon
the
Church
,
the
fast
of
Lent
without
any
authoritie
from
God
.
Contrariwise
our
Aduersaries
doe
reason
.
1.
Christ
fasted
forty
dayes
.
Matth.
4
,
2.
but
every
action
of
Christ
is
our
instruction
;
therefore
&c.
Ans.
1.
This
fast
was
miraculous
,
neither
is
there
any
thing
in
it
,
which
agreeth
with
the
Popish
fast
.
But
and
if
every
action
of
Christ
be
our
instruction
,
then
we
must
worke
miracles
too
.
2.
We
should
also
in
like
manner
abstaine
40
daies
altogether
from
all
meate
.
3
,
We
haue
no
commandement
,
to
imitate
this
fact
of
Christ
.
4.
And
,
if
we
must
imitate
every
action
of
Christ
in
particular
,
then
wee
should
with
a
whip
scourge
the
Popish
Merchants
of
holy
things
out
of
the
temples
.
But
woe
to
the
Pope
with
his
Simoniacal
mates
,
if
this
dealing
should
be
vsed
.
2.
Moses
and
Elias
fasted
40
daies
.
Ans.
1
,
If
their
example
should
bind
others
to
imitate
them
,
then
the
fast
of
Lent
should
haue
beene
instituted
in
the
olde
Testament
also
:
which
seeing
it
was
not
done
,
the
vanitie
of
this
argument
is
apparent
.
2
,
Both
their
fastes
were
miraculous
and
vnimitable
.
3
,
Lent
fast
is
the
tithing
of
the
daies
of
the
yeare
;
Therefore
it
was
well
ordained
of
the
Church
.
Ans.
These
be
fictions
of
idle
braines
,
without
the
word
of
God
.
Will-worships
therefore
to
be
condemned
.
4
,
The
Canons
of
the
Apostles
doe
commend
the
fast
of
Lent
.
Ans.
1
,
They
be
counterfait
Canons
:
which
our
Aduersaries
themselues
dare
not
altogether
denie
,
vnlesse
they
they
be
without
both
iudgement
and
shame
.
2
,
There
are
many
things
in
those
Canons
,
which
the
Papists
themselues
at
this
day
doe
reiect
.
(
5
)
Error
.
He
that
violateth
the
law
of
fasting
or
of
Lent
,
is
sorer
punished
amongst
our
Aduersaries
,
than
he
that
transgresseth
the
law
of
God
.
Why
doe
yee
transgresse
the
commandement
of
God
,
for
or
by
your
tradition
?
Mat.
15
,
3.
(
6
)
Error
.
There
are
many
mockeries
in
this
Popish
Lent
fast
.
They
permit
most
delicate
fishes
to
bee
eaten
,
which
are
more
dainty
than
any
beefe
or
veale
:
such
as
are
Pikes
,
Sea-pikes
,
Salmonds
,
Giltheads
,
Gudgions
,
Lampreyes
,
Eeles
,
Oysters
,
&c.
These
meates
may
bee
,
and
vse
to
bee
daynties
manie
times
,
in
the
more
costlie
banquettes
of
rich
men
,
or
perhaps
of
noble
personages
.
It
is
a
fit
course
forsooth
to
tame
the
flesh
by
dainties
.
In
the
meane
while
they
refraine
not
from
wine
,
but
reserue
the
strongest
wine
for
Lent
time
;
taming
the
flesh
,
if
it
please
you
,
with
strong
wine
,
according
to
that
of
the
Proverbs
Prou.
23
,
31
,
33.
That
the
hypocrites
may
seeme
to
fast
till
evening
,
they
sing
their
Evensong
at
dinner
time
,
that
afterward
they
may
freely
banquet
and
take
their
repast
:
as
if
God
did
not
know
the
houre
of
the
day
,
but
by
their
service
and
singing
.
In
the
evening
they
make
a
Collation
(
so
they
call
it
)
with
divers
delicate
sawces
,
confections
,
spices
,
almonds
,
and
wine
:
and
in
the
mean
time
they
beare
the
world
in
hand
,
that
they
fast
notably
.
They
sell
Indulgences
for
money
,
to
eate
butter
,
flesh
,
egges
,
white
meates
,
&c.
in
Lent
time
;
committing
Simonie
,
and
making
way
for
adva●ntage
and
gaine
by
fastes
.
The
iudgment
of
the
holy
Ghost
of
such
manner
of
Fastes
.
Crye
aloude
,
spare
not
:
lifte
thy
voice
like
a
Trumpet
,
and
shewe
my
people
their
transgression
,
and
to
the
house
of
Iacob
their
sinnes
.
Yet
they
seeke
me
dayly
,
and
will
know
my
wayes
,
euen
as
a
nation
,
that
did
righteously
,
and
had
not
forsaken
the
statutes
of
their
God
:
they
aske
of
me
the
ordinances
of
iustice
:
they
will
drawe
neere
vnto
God
,
saying
wherefore
haue
we
fasted
,
and
thou
seest
it
not
?
&c.
Is
it
such
a
fast
that
I
haue
chosen
,
that
a
man
should
afflict
his
soule
for
a
day
,
and
to
bow
downe
his
head
as
a
bulrush
,
and
to
lye
downe
in
sackcloth
&
ashes
▪
wilt
thou
call
this
a
fasting
,
or
an
acceptable
day
to
the
Lord
?
Is
not
this
the
fasting
,
that
I
haue
chosen
,
to
loose
the
bands
of
wickednesse
,
&c.
Isay
,
58.
1
,
2
,
&c.
When
ye
fast
,
looke
not
sowre
as
the
hypocrites
:
for
they
disfigure
their
faces
,
that
they
might
seeme
to
men
to
fast
.
Verely
,
I
say
vnto
you
,
they
haue
their
rewarde
,
Matth.
6
,
16.
Bodily
exercise
profi●eth
little
,
1
,
Tim
,
4
,
8.
Where
Paul
doth
not
speake
of
the
exercises
of
the
body
vndertaken
for
healths
sake
:
but
of
abstinence
from
those
things
,
which
are
in
themselues
left
free
and
indifferent
:
and
such
exercises
he
maketh
no
great
reckoning
of
.
A
Popish
shifte
.
The
Pope
doth
not
say
,
that
meates
are
euill
.
Therefore
the
place
of
Paul
.
(
1
,
Tim
,
4
,
1
,
3.
)
belongeth
not
to
him
.
Answ.
1.
Neither
dooth
Paul
say
,
that
erroneous
spirits
shall
say
that
meats
are
euill
,
but
that
they
shall
bring
in
an
abstinence
from
certaine
meates
,
vnder
what
pre●ense
of
Religion
soeuer
it
bee
done
.
2
,
And
the
place
(
Coloss
,
2
,
20
,
&c
)
which
we
cited
,
is
more
cleare
,
than
that
it
can
bee
shifted
off
.
The
Pope
therefore
remaineth
a
Doctor
,
that
teacheth
the
doctrine
of
deuils
.