A
TREATISE
OF
OVR
EFfectuall
Calling
,
and
of
certaine
common
places
of
Theologie
contained
vnder
it
.
CHAP.
1.
Of
our
effectuall
Calling
.
GOds
effectual
calling
is
that
,
wherby
God
calleth
out
of
darknesse
into
God
cals
by
his
word
preached
.
his
admirable
light
,
from
the
power
of
satan
vnto
God
,
in
Christ
Iesu
,
those
whom
hee
knew
from
eternitie
,
and
predestinated
vnto
life
,
of
his
meere
fauor
,
by
the
promulgation
of
the
couenant
of
grace
,
or
preaching
of
the
Gospell
.
Such
also
as
be
called
by
the
same
grace
of
God
,
answer
,
Man
answers
by
beleeuing
.
and
beleeue
in
him
through
Iesus
Christ
.
This
answer
is
of
faith
,
which
is
,
in
verie
truth
,
the
condition
of
the
promise
which
is
in
the
couenant
of
grace
.
Wherefore
our
effectuall
calling
doth
consist
of
the
promise
of
the
couenant
(
which
is
vnder
condition
of
faith
)
and
in
faith
also
,
which
is
nothing
els
but
the
fulfilling
of
the
condition
.
Therefore
there
be
two
parts
of
our
effectual
calling
,
the
first
is
the
outward
calling
of
such
as
are
predestinate
In
the
first
part
of
our
effectual
calling
,
first
we
are
to
consider
the
persons
,
calling
&
called
.
The
person
which
calleth
vs
,
properly
to
speake
,
is
God
himselfe
:
for
he
only
promiseth
in
his
couenant
,
calling
those
things
which
bee
not
as
though
they
were
,
Roman.
4.
ver.
17.
The
persons
called
,
are
they
whom
God
knew
before
,
and
hath
predestinated
vnto
life
;
for
whom
he
hath
predestinated
,
them
he
hath
called
,
Rom.
8.
Secondly
,
in
the
first
part
of
our
effectuall
calling
,
the
cause
which
moued
God
hereunto
,
is
his
owne
speciall
grace
:
for
the
cause
of
all
Gods
blessings
vpon
vs
is
in
himselfe
.
For
as
hee
did
predestinate
vs
in
himselfe
,
according
to
the
good
pleasure
of
his
owne
will
,
Ephe.
1.
5.
so
hath
hee
called
and
iustified
vs
in
himselfe
,
and
shall
glorifie
vs
in
himselfe
,
to
the
praise
of
the
glorie
of
his
grace
;
that
all
glorie
may
be
wholy
ascribed
vnto
him
.
Thirdly
,
we
be
to
obserue
the
instrument
of
our
vocation
,
which
is
the
couenant
published
,
The
state
whereunto
we
be
called
,
is
light
,
God
himselfe
,
and
that
blessed
condition
of
man
in
Christ
.
Hence
it
is
euident
that
these
common
places
of
Diuinitie
,
Of
Gods
word
,
and
of
sinne
,
and
the
miserie
of
mankind
,
must
bee
referred
to
this
argument
of
our
effectuall
calling
,
as
to
a
most
generall
head
in
religion
.
In
the
second
part
of
our
effectuall
calling
,
these
branches
must
be
noted
.
First
,
that
the
cause
wherefore
we
answer
Gods
calling
,
or
beleeue
in
God
,
is
Gods
own
grace
,
which
worketh
in
vs
this
faith
by
the
holy
Ghost
,
which
is
giuen
vs
with
his
word
:
For
like
as
God
of
his
meere
grace
calleth
vs
outwardly
vnto
himselfe
;
so
the
same
his
grace
and
free
loue
in
Iesus
Christ
kindleth
this
faith
in
vs
,
whereby
we
answer
his
heauenly
calling
.
And
in
this
2.
part
of
our
calling
(
which
we
say
doth
Part
of
our
calling
faith
.
consist
in
faith
)
if
we
desire
yet
more
deeply
to
search
it
,
there
is
a
double
grace
or
working
of
God
in
our
hearts
▪
The
1.
is
when
he
inlightneth
vs
by
his
holy
spirit
,
pouring
a
new
&
a
heauenly
light
into
our
mind
before
so
blind
,
as
that
it
neither
saw
,
nor
could
see
the
things
which
doe
belong
to
the
Spirit
of
God
.
1.
Cor.
2.
14.
15.
The
naturall
man
perceiueth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnesse
vnto
him
,
neither
can
he
know
them
.
In
the
wil
which
is
altogether
froward
and
quite
fallen
from
God
,
he
worketh
an
vprightnesse
,
and
in
all
the
affections
a
new
holinesse
.
Hence
proceedes
the
new
creature
,
and
that
new
man
which
is
created
after
God
in
righteousnesse
and
true
holinesse
Ephe.
4.
24.
The
Papists
call
this
first
grace
in
the
faith
,
and
work
of
the
holy
Ghost
,
not
the
creation
of
any
new
creature
,
which
was
not
before
,
but
the
stirring
vp
of
some
goodnesse
and
sanctitie
,
which
(
as
they
say
)
was
left
in
nature
,
In
this
first
grace
of
God
,
which
we
call
a
new
creation
of
diuine
qualities
in
the
soule
,
man
standeth
meere
passiuely
before
God
,
and
as
the
materiall
cause
of
Gods
worke
.
For
in
this
first
renewing
of
the
soule
of
man
,
what
diuine
vertues
hath
man
to
work
with
Gods
Spirit
,
or
to
helpe
the
worke
of
grace
?
Yet
we
say
not
that
man
in
this
new
birth
is
no
more
then
a
trunke
or
dead
tree
:
for
that
there
is
in
man
(
that
so
I
may
speake
)
a
passiue
power
to
receiue
that
diuine
grace
,
and
life
of
God
;
as
also
the
vse
of
reason
,
which
dead
trees
haue
not
.
The
aduersaries
say
,
that
in
quickening
of
free-will
,
there
is
a
libertie
or
strength
in
it
to
reiect
,
or
to
receiue
,
that
grace
which
they
call
preuenting
grace
.
Therefore
they
giue
a
fellow-working
vnto
grace
,
and
a
fellow-working
vnto
freewil
.
The
second
grace
,
or
the
second
worke
of
Gods
spirit
act
of
faith
,
or
an
action
proceeding
from
this
new
creature
,
the
action
of
the
mind
enlightned
in
knowing
God
in
Christ
;
of
the
will
sanctified
,
in
imbracing
and
apprehending
God
in
Christ
.
And
here
the
principall
agent
is
that
verie
Spirit
of
Christ
,
who
after
the
first
grace
and
creation
abideth
and
dwelleth
in
vs
,
not
idle
,
but
euer
working
some
good
in
vs
,
and
by
vs
.
The
second
agent
working
with
Gods
holy
Spirit
,
is
the
very
soule
of
man
,
or
rather
the
new
man
,
or
the
new
creature
in
the
soule
and
all
the
faculties
thereof
.
By
this
the
holy
Ghost
(
that
so
I
may
speake
)
knoweth
God
;
or
otherwise
to
speake
the
same
;
to
know
God
,
the
holy
Ghost
vseth
the
new
creature
in
man
:
and
by
this
the
holy
Ghost
doth
embrace
and
apprehend
God
in
Christ
.
Thus
speakes
the
Apostle
,
Rom.
8.
The
holy
Ghost
(
saith
hee
)
maketh
intercession
for
vs
with
sighes
which
cannot
be
expressed
.
Obserue
here
how
he
ascribeth
this
action
of
sending
forth
sighes
vnto
the
Spirit
,
as
to
the
principall
agent
.
In
this
second
grace
,
which
is
the
action
or
worke
of
faith
,
we
stand
not
as
meere
passiuely
,
but
being
moued
by
the
holy
Ghost
we
worke
our selues
,
as
being
stirred
vp
to
beleeue
,
we
beleeue
;
and
in
a
word
,
we
worke
The
Aduersaries
say
,
this
second
grace
in
faith
is
an
action
of
free-will
,
when
as
we
by
our
own
free-will
dispose
and
prepare
our selues
to
a
iustifying
grace
,
in
beleeuing
,
in
hoping
,
in
repenting
.
In
this
action
they
say
,
not
the
holy
Ghost
is
the
principall
agent
,
or
any
motion
(
to
vse
their
owne
word
)
of
the
Spirit
;
but
free-will
it selfe
,
which
(
as
they
say
)
goes
before
,
when
as
that
motion
of
God
working
together
with
their
free-will
,
must
follow
after
.
They
speake
not
a
word
here
of
Gods
Spirit
,
either
in
the
first
or
second
grace
,
who
works
effectually
in
both
,
as
is
aforesaid
:
but
in
steede
of
the
holy
Ghost
they
talk
of
,
I
know
not
what
motion
standing
without
and
knocking
at
the
doore
.
They
say
,
this
motion
stirres
vp
free-will
;
they
say
it
worketh
with
free-will
when
it
worketh
,
and
prepareth
vs
vnto
the
grace
of
iustice
or
iustification
.
This
their
doctrine
is
strange
;
it
sauoureth
not
the
holie
Scripture
of
God
,
nor
the
phrase
of
Scripture
.
Thus
farre
of
Gods
grace
in
faith
,
or
of
the
second
part
of
our
calling
,
and
of
the
two
speciall
branches
of
it
.
Next
,
in
it
we
are
to
consider
of
the
points
or
conditions
before
noted
,
which
are
the
verie
same
with
those
in
our
calling
afore-going
.
To
this
second
part
of
our
effectuall
calling
,
referre
the
doctrine
of
faith
,
which
in
verie
truth
is
the
same
with
it
.
Hope
,
loue
,
and
repentance
follow
faith
;
and
Free-will
is
a
common
place
in
diuinitie
subalterne
,
or
to
bee
referred
vnto
that
of
Repentance
.
CHAP.
II.
Of
the
word
of
God
,
or
of
the
couenant
in
generall
,
and
of
the
couenant
of
workes
in
speciall
.
THE
common
place
in
religion
which
is
concerning
the
miserie
of
mankind
:
thirdly
,
that
of
faith
;
then
follow
hope
,
loue
,
and
repentance
.
Now
therefore
we
are
to
speake
of
the
word
,
or
of
the
couenant
of
God
;
hauing
first
set
down
this
ground
,
that
all
the
worde
of
God
appertaines
to
some
couenant
:
for
God
speaks
nothing
to
man
without
the
couenant
:
for
which
cause
al
the
scripture
both
old
and
new
,
wherein
al
Gods
word
is
contained
,
beares
the
name
of
Gods
couenant
or
testament
.
The
couenant
of
God
generally
is
a
promise
,
vnder
these
be
those
two
couenants
.
Let
vs
then
speake
something
of
these
two
couenants
,
and
first
of
the
couenant
of
works
.
The
couenant
of
workes
,
which
may
also
be
called
a
legall
or
Doe
these
things
,
and
ye
shall
liue
.
Therefore
the
ground
of
the
couenant
of
works
was
The
thing
promised
in
the
couenant
of
works
,
is
life
eternall
first
,
not
righteousnes
:
for
that
man
,
in
his
creation
,
was
euen
then
iust
and
perfect
,
by
that
original
iustice
,
as
they
call
it
:
vnlesse
you
will
say
that
the
righteousnes
of
works
was
promised
in
that
couenant
,
for
which
righteousnes
sake
,
after
that
man
had
wrought
it
,
God
would
pronounce
and
declare
him
to
be
iust
.
For
we
are
to
vnderstand
,
that
in
this
couenant
there
is
a
double
righteousnes
:
the
first
is
that
originall
iustice
,
which
is
nothing
else
but
the
integritie
of
nature
in
that
first
state
of
man
.
This
iustice
out
of
all
doubt
is
not
promised
in
the
couenant
of
works
,
for
it
is
the
ground
of
it
.
The
second
iustice
is
that
which
was
to
follow
the
good
workes
of
nature
in
that
integritie
,
&
might
be
called
the
iustice
of
works
:
for
after
that
man
had
liued
godly
and
iustly
according
to
Gods
law
in
that
integritie
,
then
he
might
be
said
to
be
iust
againe
,
and
to
be
declared
of
God
to
be
iust
by
his
good
workes
well
pleasing
vnto
God
,
and
so
eternall
life
might
be
saide
to
be
giuen
vnto
him
,
as
iustified
by
his
works
.
For
Paul
to
the
Rom.
teacheth
,
that
there
may
be
some
imputation
of
righteousnesse
by
good
works
,
if
so
be
that
works
be
perfectlie
good
:
Hence
come
these
manner
of
speeches
;
Abraham
was
not
iustified
by
his
works
:
by
workes
no
flesh
shall
be
iustified
.
Thus
far
of
the
promise
Now
to
come
vnto
the
condition
:
the
condition
of
the
couenant
of
works
,
is
the
condition
of
good
works
;
of
good
works
,
I
say
,
not
which
proceed
from
Christ
,
or
from
his
Do
this
of
your
own
strength
,
that
so
ye
may
liue
:
which
is
the
very
sum
of
the
couenant
of
works
.
As
for
that
place
Math.
19.
17.
where
Christ
said
to
a
certaine
young
man
,
which
called
vpon
him
,
saying
:
Maister
,
what
good
shal
I
do
that
I
may
haue
eternall
life
?
The
Lord
answered
,
and
saide
.
If
thou
wilt
enter
into
life
,
keepe
the
commandements
:
I
graunt
that
heere
hee
vnderstandeth
the
couenant
of
works
,
and
that
the
Lord
propoundeth
to
the
young
man
the
forme
of
the
conenant
of
works
.
But
obserue
that
the
Lord
so
answereth
to
one
that
sought
his
life
and
saluation
by
the
law
,
and
which
did
before
cleaue
vnto
the
couenant
of
works
,
and
trusted
to
works
as
meritorious
.
For
so
the
couenant
of
works
and
the
rule
of
the
law
of
works
must
be
set
before
euery
one
which
is
without
Christ
,
seeking
righteousnesse
by
the
law
and
the
works
of
the
law
,
to
this
end
,
if
it
may
be
,
that
by
the
sense
of
sin
&
the
feeling
of
his
owne
misery
,
he
may
be
prepared
to
embrace
the
couenant
of
grace
in
Christ
.
For
to
returne
vnto
his
words
:
that
young
man
saide
to
the
Lorde
,
What
good
shall
I
doe
?
Therefore
he
sought
saluation
by
workes
,
and
not
by
faith
in
Christ
.
So
then
the
Lord
answered
fitly
to
his
question
,
Doe
this
,
and
thou
shalt
liue
:
Which
manner
of
speaking
is
neuer
wonted
to
be
propounded
in
the
Gospell
to
them
which
haue
once
imbraced
and
professed
Christ
.
For
those
good
works
of
nature
be
neuer
required
of
them
,
according
to
the
forme
of
the
couenant
of
works
,
neither
be
the
promises
made
vnto
them
vnder
condition
of
any
such
workes
.
I
confesse
good
workes
be
required
of
them
which
be
in
Christ
,
and
iustified
by
him
:
but
all
such
works
belong
to
grace
and
regeneration
;
to
grace
,
I
say
,
only
;
and
they
be
not
the
works
of
free
will
nor
of
nature
.
Know
this
then
,
that
to
such
as
be
in
Christ
,
the
couenant
of
works
to
them
is
abolished
,
&
of
none
effect
so
far
forth
as
by
it
iustification
&
saluation
is
obtained
.
I
graunt
,
the
law
abideth
which
is
the
rule
of
those
works
,
which
properlie
&
specially
CHAP.
III.
Of
the
couenant
of
grace
.
IN
the
free
couenant
of
grace
,
or
of
the
Gospel
,
the
first
grounde
is
our
mediator
Iesus
Christ
,
Ground
of
the
couenant
of
grace
.
crucified
also
,
and
dead
:
or
(
which
is
the
same
in
effect
)
the
bloud
of
the
mediator
,
the
vertue
whereof
is
twofold
.
The
first
serues
to
satisfie
the
iustice
and
wrath
of
God
for
our
sinnes
,
for
the
breach
of
that
couenant
of
works
.
The
second
is
,
to
purchase
and
merit
a
new
grace
&
mercie
of
God
for
vs
.
And
this
grace
or
mercie
of
God
And
thus
far
of
the
ground
of
the
couenant
of
grace
.
Vpon
this
ground
I
say
,
first
of
the
bloud
of
Christ
;
next
of
God
free
mercie
in
Christ
,
the
couenant
of
grace
(
vsually
so
called
)
is
founded
.
The
first
and
principall
grace
promised
in
this
couenant
,
is
righteousnes
;
which
must
necessarily
heere
haue
the
first
place
,
for
after
the
breach
of
the
couenant
of
works
,
that
one
first
originall
iustice
(
as
they
call
it
)
was
quite
lost
;
and
vniustice
did
succeede
into
the
place
thereof
.
And
this
iustice
which
is
here
promised
in
the
couenant
of
grace
,
is
no
inherent
righteousnesse
,
as
that
originall
iustice
was
:
but
it
is
the
righteousnesse
of
our
mediator
Iesus
Christ
,
which
is
ours
by
faith
,
and
by
the
imputation
of
God
;
for
which
cause
the
Apostle
cals
it
the
righteousnes
of
God
:
for
without
this
imputatiue
iustice
we
can
not
Now
it
followeth
that
wee
see
what
the
condition
is
of
this
couenant
.
The
verie
name
of
the
couenant
of
grace
,
might
seeme
to
require
no
condition
;
for
it
is
called
a
free
couenant
,
because
God
freely
,
It
is
giuen
vnto
you
,
not
onely
to
beleeue
in
him
,
but
also
to
suffer
for
his
sake
)
hauing
Christ
first
the
obiect
thereof
;
and
next
,
Gods
free
mercie
in
Christ
:
for
faith
embraceth
Gods
mercie
in
Christ
,
and
makes
Christ
effectuall
in
vs
vnto
righteousnesse
and
life
.
For
this
cause
Paul
,
Rom.
4.
16.
saith
,
our
inheritance
is
by
faith
,
that
it
might
come
by
grace
.
Ephe.
2.
8.
Ye
are
saued
by
grace
,
by
faith
,
and
that
not
of
your selues
:
that
is
,
as
he
after
expoundeth
it
,
not
of
works
:
so
he
concludeth
,
that
saluation
,
because
it
is
of
Gods
free
grace
by
faith
,
is
the
free
gift
of
God
.
Wherefore
we
see
faith
stands
best
with
the
grace
&
mercie
of
God
;
as
without
It
may
be
heere
demaunded
,
whether
the
works
of
grace
and
regeneration
(
as
they
are
called
)
haue
not
some
place
in
the
condition
of
the
couenant
of
grace
:
for
all
the
good
works
of
nature
are
hence
excluded
.
I
answer
,
that
the
very
works
of
regeneration
are
not
contained
in
the
condition
of
the
couenant
of
grace
.
First
,
for
that
the
couenant
of
grace
is
made
with
the
vniust
and
vnregenerate
:
now
how
can
their
works
be
iust
&
good
?
Next
,
in
the
couenant
of
grace
both
regeneration
it selfe
,
and
all
the
holy
fruits
thereof
are
promised
:
for
in
it
all
the
benefits
of
Christ
be
promised
the
beleeuers
:
Now
then
,
the
promise
of
the
couenant
must
necessarily
differ
from
the
condition
of
the
couenant
.
But
this
you
will
Godlinesse
is
profitable
vnto
all
things
,
hauing
the
promises
both
of
this
life
,
and
of
the
life
to
come
.
Luke
14.
It
shall
be
repaid
thee
in
the
day
of
the
resurrection
of
the
iust
.
Matth.
5.
Your
reward
is
great
in
heauen
.
Matt.
19.
He
shall
not
lose
his
reward
.
Gal.
6.
Let
vs
not
be
wearie
in
weldoing
,
for
in
due
season
we
shall
reape
,
if
we
faint
not
.
Ephe.
6.
Knowing
this
,
that
what
good
soeuer
euerie
man
doth
,
that
he
shall
receiue
of
the
Lord
.
Heb.
6.
The
Lord
is
not
vniust
to
forget
your
worke
,
and
the
loue
which
ye
ministred
vnto
the
saints
.
2.
Thess.
1.
6.
Notwithstanding
it
is
a
righteous
thing
with
God
to
render
affliction
in
like
manner
to
them
which
afflict
you
,
and
vnto
you
which
are
afflicted
rest
with
vs
.
To
these
I
answer
:
In
my
These
three
kinds
of
promises
differ
first
in
condition
;
next
,
in
propriety
;
thirdly
,
in
subiect
;
fourthly
,
in
end
and
vse
.
First
then
,
they
differ
in
condition
:
for
the
promise
in
the
works
of
the
law
,
Rom.
9.
32.
And
the
promise
in
the
couenant
of
grace
is
not
legall
,
but
meerely
Euangelicall
,
for
the
condition
here
is
not
of
any
worke
morall
and
naturall
,
but
of
faith
in
Christ
,
and
of
Christ
himselfe
to
bee
apprehended
by
faith
.
Lastly
,
those
particular
promises
,
they
are
partly
Euangelicall
,
partly
legall
:
for
the
condition
is
of
workes
which
proceed
from
grace
and
regeneration
,
and
therefore
of
such
works
as
in
regard
of
their
originall
,
may
truly
be
called
Euangelicall
works
:
but
because
the
law
morall
is
the
rule
of
them
,
in
this
respect
they
may
also
be
called
legall
works
.
Thirdly
,
these
promises
differ
in
subiect
,
because
lie
dead
in
sins
&
offences
,
hauing
notwithstanding
[
*
](A11015-e14300-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
perfection
and
exact
seuerity
thereof
,
for
this
very
cause
,
that
men
by
this
light
of
the
couenant
of
works
&
law
morall
,
might
acknowledge
how
miserable
they
be
by
nature
,
and
so
might
hereby
bee
prepared
to
embrace
the
couenant
of
Grace
.
So
did
Christ
prepare
that
rich
young
man
(
which
came
vnto
him
to
be
schooled
,
as
hee
made
shew
)
to
entertaine
the
couenant
of
grace
:
Wilt
thou
(
saith
he
)
enter
into
life
?
Keepe
the
commandements
.
Paul
begins
his
doctrine
in
the
Epistle
to
the
Romans
from
the
law
and
couenant
of
works
,
and
spends
neere
his
three
first
chapters
of
his
Epistle
in
this
doctrine
,
to
this
end
,
that
he
might
conclude
all
vnder
sinne
and
condemnation
,
and
so
might
prepare
men
to
the
doctrine
of
grace
,
which
begins
Rom.
3.
21.
So
Gal.
4.
21.
he
teacheth
the
Galathians
that
would
be
vnder
the
law
(
as
he
speaketh
)
their
miserable
seruitude
,
which
be
in
that
condition
;
and
how
at
the
last
they
are
cast
out
of
Gods
kingdom
:
for
this
verie
cause
,
that
the
Galathians
renouncing
all
confidence
in
that
righteousnesse
,
which
is
by
the
law
&
couenant
of
works
,
might
lay
hold
on
that
righteousnesse
which
is
by
faith
and
grace
.
This
might
appeare
by
manie
arguments
,
which
now
I
willingly
passe
ouer
.
The
end
and
vse
of
the
promise
in
the
couenant
of
grace
is
,
that
men
cast
downe
and
humbled
in
the
sight
of
their
owne
sinne
and
miserie
by
the
legall
couenant
,
might
be
raised
vp
and
comforted
by
hearing
and
receiuing
that
righteousnesse
and
life
,
which
is
freely
promised
and
offered
to
the
beleeuers
in
the
Gospell
.
Of
this
vse
reade
Rom.
5.
1.
Therefore
being
iustified
by
faith
,
we
haue
peace
with
God
.
This
is
the
proper
end
of
the
Euangelical
doctrine
:
therefore
the
second
and
principall
part
of
the
Gospell
doth
consist
in
the
doctrine
of
the
couenant
of
grace
,
which
is
properly
and
principally
to
beare
this
title
of
an
Euangelicall
doctrine
;
teaching
vs
what
Christ
our
mediator
is
;
what
his
humiliation
first
,
next
his
glorification
;
and
then
what
benefits
,
life
,
and
righteousnes
we
get
by
him
:
and
these
be
the
speciall
branches
of
the
Gospell
,
and
of
that
ioyfull
message
of
our
saluation
.
Last
of
al
,
the
vse
of
those
particular
promises
is
,
that
Gods
Elect
,
iustified
,
renewed
,
comforted
,
and
quieted
in
their
consciences
,
may
testifie
their
thankfulnesse
by
their
holy
obedience
and
good
works
.
The
Apostle
noteth
this
end
,
Tit.
2.
11.
12.
13.
14.
For
that
grace
of
God
which
bringeth
saluation
vnto
all
men
hath
shined
:
teaching
vs
,
that
renouncing
vngodlinesse
and
worldly
lusts
,
we
liue
soberly
,
iustly
,
and
godly
in
this
present
world
.
And
for
that
this
is
the
end
of
these
promises
,
they
haue
also
their
place
in
the
third
part
of
the
doctrine
of
the
Gospell
,
which
concernes
the
life
and
Christian
conuersation
of
the
Saints
:
for
which
cause
ye
haue
these
promises
often
in
the
Gospell
,
annexed
to
exhortations
,
admonitions
,
and
instructions
concerning
manners
,
as
Gal.
6.
after
that
(
vers.
6.
)
he
had
giuen
in
charge
,
that
he
which
is
catechised
in
the
word
,
should
minister
vnto
him
which
teacheth
him
,
of
all
his
goods
:
hee
forthwith
addeth
,
vers.
7.
and
8.
a
promise
and
a
threatning
.
Againe
,
vers.
9.
hauing
warned
them
not
to
waxe
wearie
in
weldoing
,
he
addeth
this
promise
,
We
shall
reape
in
due
time
,
if
we
faint
not
.
So
,
Ephe.
6.
after
that
his
charge
giuen
to
seruants
to
serue
their
maisters
in
al
vprightnes
,
ver.
5.
6.
7.
he
addeth
a
promise
v.
8.
Whatsoeuer
good
thing
euery
man
doth
,
that
shall
he
receiue
of
the
Lord
.
The
like
testimonies
are
euery
where
,
in
which
ye
may
find
admonitions
,
exhortations
and
instructions
confirmed
with
promises
and
threatnings
.
Of
this
kind
then
are
al
those
promises
before
mentioned
,
which
must
be
carefully
discerned
,
first
,
from
the
couenant
of
works
;
next
,
from
the
couenant
of
grace
,
wheresoeuer
we
find
them
in
reading
the
new
Testament
.
And
finally
,
concerning
the
aforesaid
promises
wee
are
to
obserue
,
first
,
that
the
condition
of
the
works
of
regeneration
and
grace
is
required
of
beleeuers
,
not
as
merits
,
but
as
duties
only
,
and
testimonies
of
their
thankfulnes
to
God
their
redeemer
:
like
as
the
condition
in
the
couenant
of
works
is
not
of
merits
,
but
of
duties
onely
,
and
of
testimonies
of
their
thankfulnes
to
God
their
creator
.
I
grant
that
the
works
of
regeneration
are
necessarie
vnto
eternall
life
promised
in
the
Gospell
,
but
not
as
merits
,
or
meritorious
causes
:
but
as
the
means
and
way
,
wherein
we
are
to
proceed
on
from
iustification
and
regeneration
vnto
glorie
and
life
eternall
.
They
may
also
be
said
to
bee
causes
,
after
a
sort
:
for
they
please
God
in
Christ
,
and
in
some
respects
moue
him
,
but
not
as
merits
,
but
as
effects
of
the
only
merit
of
Iesus
Christ
,
whereof
they
testifie
.
But
of
this
wee
shall
speake
in
place
more
conuenient
.
Secondly
,
note
in
this
third
kind
of
promises
,
that
the
condition
therein
is
of
the
works
of
regeneration
,
which
are
also
most
perfect
in
their
kind
:
for
the
great
iustice
of
God
cannot
beare
the
least
defect
.
The
rule
also
of
all
works
is
the
iustice
of
God
,
whereof
ye
haue
a
certaine
expresse
image
in
the
morall
lawe
.
Wherefore
the
condition
here
is
of
works
most
absolute
,
but
not
in
themselues
,
but
in
Christ
,
and
in
the
perfection
of
his
satisfaction
and
merit
.
If
ye
obiect
:
Doth
not
the
lawe
require
that
perfection
of
works
,
which
is
in
works
themselues
?
I
answer
,
it
doth
so
;
of
them
which
are
vnder
the
couenant
of
works
,
vnder
the
law
,
and
without
Christ
:
but
as
for
such
as
be
in
the
couenant
of
grace
and
in
Christ
,
it
doth
not
require
a
perfection
in
the
works
of
regeneration
,
but
is
content
with
the
good
beginnings
which
the
beleeuers
haue
,
the
perfection
of
whose
obedience
is
supplied
,
and
to
be
found
in
Christ
Iesus
.
For
like
as
hee
iustified
vs
of
his
meere
grace
in
Christ
,
and
by
his
merit
,
being
his
enemies
:
so
now
much
more
will
he
accept
vs
,
Being
iustified
therefore
by
his
bloud
,
we
shall
now
much
more
be
preserued
from
wrath
by
him
.
And
thus
farre
of
these
three
kinds
of
promises
which
are
distinctly
set
downe
in
the
New
Testament
.
And
here
this
might
also
be
demanded
,
whether
these
3.
kinds
of
promises
be
not
as
distinctly
to
be
found
in
the
old
Testament
?
I
answer
,
they
may
so
be
found
;
yet
not
without
some
difference
:
for
that
the
old
Testament
did
serue
specially
to
prepare
men
to
receiue
Christ
,
which
in
his
appointed
time
was
to
come
.
For
the
law
was
a
schoolemaister
vnto
Christ
,
Gal.
3.
Therefore
the
greatest
part
of
the
old
Testament
is
spent
in
propounding
,
repeating
,
expounding
the
couenant
of
workes
.
And
because
Christ
was
not
as
yet
manifested
in
the
flesh
;
therefore
the
doctrine
of
the
couenant
of
grace
,
is
more
sparinglie
and
darkelie
set
forth
in
it
.
Finallie
,
as
touching
the
faithfull
in
the
old
Testament
which
embraced
Christ
the
mediator
of
the
couenant
of
grace
,
howsoeuer
then
but
shadowed
before
their
eies
in
types
and
figures
;
to
them
,
I
say
,
being
iustified
in
him
which
was
to
come
,
&
regenerat
by
his
grace
,
the
promises
of
eternal
life
were
made
vnder
condition
of
the
works
of
regeneration
:
as
this
promise
made
to
Abraham
Gen.
17.
1.
Walke
thou
before
me
and
be
thou
vpright
,
&
I
wil
make
my
couenant
with
thee
.
This
promise
was
made
to
Abraham
being
before
iustified
by
faith
and
renewed
by
grace
.
The
like
promises
are
often
in
the
old
Testament
annexed
to
moral
precepts
,
as
in
the
books
of
the
Prouerbs
and
Ecclesiastes
.
And
thus
farre
of
the
couenant
of
grace
,
the
ground
thereof
,
the
promise
thereof
,
and
the
condition
thereof
.
Now
it
remaineth
that
we
answere
a
question
or
two
concerning
this
couenant
:
The
first
,
whether
the
couenant
of
works
be
abolished
,
and
of
none
effect
to
such
as
vse
of
the
couenant
of
workes
or
of
the
Morall
lawe
.
be
vnder
the
couenant
of
grace
?
I
answer
,
the
couenant
of
works
hath
two
endes
and
vses
.
The
first
and
proper
end
&
vse
of
the
couenant
of
works
is
,
that
men
by
it
may
be
iustified
and
saued
,
or
otherwise
,
condemned
.
The
couenant
of
works
had
this
vse
in
Adam
before
his
fall
,
that
Adam
by
it
might
be
iustified
and
liue
:
After
the
fall
,
it
hath
the
same
vse
in
the
vnregenerate
,
elect
and
reprobate
,
to
wit
,
to
iustifie
and
saue
them
,
or
to
condemne
them
.
And
for
as
much
as
it
can
not
iustifie
them
because
of
their
corruption
,
Rom.
8.
3.
it
followeth
that
it
must
necessarilie
condemne
them
:
And
the
verie
vnbeleeuing
and
vnregenerat
doe
otherwhiles
feele
this
condemnation
in
themselues
.
Of
this
vse
,
read
Rom.
3.
19.
where
he
sayth
,
that
by
the
law
Euery
mouth
is
stopped
,
and
made
obnoxious
to
the
condemnation
of
God
.
And
of
the
experience
of
this
condemnation
reade
Rom.
7.
10.
I
,
saith
he
,
when
the
commandement
came
,
was
dead
,
that
is
,
condemned
in
my
conscience
;
so
that
I
felt
in
my selfe
present
condemnation
and
death
.
And
albeit
this
first
vse
of
the
couenant
of
works
be
common
to
al
vnregenerat
,
elect
and
reprobate
;
yet
this
wants
not
some
difference
:
for
in
the
elect
the
acknowledgment
of
sin
and
condemnation
which
they
haue
by
the
couenant
of
works
,
is
vnto
them
a
preparatiue
to
imbrace
the
couenant
of
grace
:
but
in
the
reprobate
it
is
the
way
to
extream
desperation
.
Thus
far
of
the
first
vse
.
The
second
end
of
the
couenant
of
works
is
this
:
It
End
of
the
couenant
of
works
.
serues
to
driue
on
and
to
stir
vp
al
beleeuers
to
march
on
forwardes
in
all
faith
and
godlinesse
.
This
vse
it
hath
I
say
in
the
regenerat
,
who
in
the
legall
couenant
,
or
morall
law
doe
desire
principallie
to
behold
as
in
a
glasse
euermore
first
the
holinesse
,
maiestie
and
iustice
of
God
.
The
vse
of
the
morall
law
to
the
beleeuers
.
Ro.
7.
12.
Therefore
the
law
is
holy
,
and
the
commandement
is
holy
,
iust
&
good
.
Next
they
see
here
that
which
they
call
the
originall
holines
and
iustice
of
man
,
to
wit
,
By
the
law
commeth
the
knowledg
of
fin
.
Fiftly
,
they
see
herein
Gods
wrath
kindled
against
that
deformitie
of
nature
,
so
contrarie
both
to
Gods
iustice
&
to
mans
original
iustice
:
For
this
cause
it
is
said
,
Rom.
1.
The
wrath
of
God
is
reuealed
from
heauen
against
all
the
vngodlines
and
vnrighteousnesse
of
men
:
and
Rom.
4.
The
law
causeth
wrath
.
Sixtly
and
lastly
,
they
behold
how
present
death
followeth
that
wrath
of
God
:
Ro.
1.
32.
Which
men
though
they
knew
the
law
of
God
,
how
that
they
which
commit
such
things
are
worthie
of
death
,
yet
not
onelie
doe
the
same
,
but
also
fauour
them
that
doe
them
:
&
Chap.
7.
9
10.
When
the
commandement
came
,
I
dyed
.
The
regenerate
when
they
consider
these
things
in
the
law
and
couenant
of
workes
,
they
are
forthwith
terrified
with
that
heauie
spectacle
1.
of
their
sinne
;
2.
of
the
wrath
of
God
against
sinne
;
3.
of
eternall
death
which
followeth
Gods
wrath
:
And
then
doe
they
more
&
more
relinquish
and
renounce
1.
that
legall
righteousnes
required
in
the
couenant
of
workes
;
2.
that
originall
iustice
and
all
opinion
of
free-will
;
3.
that
life
and
safety
which
followeth
that
legal
righteousnes
of
works
.
And
hauing
renounced
all
confidence
in
these
thinges
,
with
like
in
deuour
they
follow
hard
after
Christ
by
conuersion
and
faith
,
to
this
end
,
that
they
may
finde
in
him
,
first
that
mercie
of
God
in
Christ
,
contrarie
to
that
iustice
of
God
:
secondlie
,
they
seeke
for
that
imputatiue
iustice
(
as
they
call
it
)
so
contrarie
to
their
owne
righteousnes
,
&
to
that
originall
iustice
of
the
law
or
of
works
.
Thirdly
,
they
labour
for
that
sanctification
and
regeneration
,
that
so
they
may
bring
forth
the
fruites
of
the
spirit
.
Fourthly
,
they
waite
for
to
attaine
that
life
eternall
,
which
is
giuen
vs
of
Gods
free
grace
in
and
by
that
imputed
righteousnes
of
Christ
.
If
we
were
possest
in
this
life
of
a
perfect
faith
in
Christ
,
Now
then
seeing
it
is
euident
that
there
is
a
double
vse
of
the
couenant
of
workes
,
the
answer
to
the
question
aforegoing
is
easie
.
For
this
we
auouch
,
that
,
as
touching
the
former
vse
,
the
couenant
of
works
is
abolished
to
them
which
are
vnder
grace
.
To
this
the
Apostle
pointeth
when
he
saith
Ro.
6.
15.
Yee
are
not
vnder
the
law
,
but
vnder
grace
.
Gal.
4.
that
he
might
redeeme
them
which
were
vnder
the
law
.
Rom.
7.
Being
dead
to
the
law
we
are
now
free
from
the
law
.
2.
Cor.
3.
11.
For
if
that
which
should
be
abolished
was
glorious
.
But
as
for
this
second
vse
it
is
not
abolished
.
This
distinction
is
commonlie
receiued
,
that
the
law
&
legall
couenant
is
abolished
,
as
it
is
a
condemning
tyrant
:
and
not
to
be
abolished
as
it
is
a
Schoolemaister
to
chasten
vs
,
and
with
terrours
to
driue
vs
vnto
Christ
.
For
this
second
vse
we
haue
an
example
in
Paul
after
his
regeneration
.
Ro.
7.
14.
&c.
For
when
he
considers
in
the
glasse
of
Gods
law
the
spiritualitie
(
that
so
I
may
speak
)
the
holines
and
goodnes
of
the
law
first
:
next
his
owne
carnalitie
(
to
vse
that
worde
)
and
rebellion
,
and
lastly
death
it selfe
:
first
he
breaks
forth
into
these
wordes
,
Miserable
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Next
he
flieth
to
the
mercie
of
God
in
Christ
Iesu
,
saying
,
I
giue
God
thanks
in
Christ
Iesus
.
And
2.
Cor.
5.
11.
Paul
sayth
of
himselfe
,
he
was
inforced
and
mooued
forwardes
to
doe
duties
in
his
calling
because
of
the
terrors
of
the
Lord
set
downe
and
offered
vnto
him
in
and
by
his
law
:
Knowing
therefore
the
terror
of
the
Lord
we
bring
men
to
the
faith
.
The
same
Apostle
Galath.
4.
21.
when
he
saw
that
the
Galathians
which
began
to
beleeue
in
Christ
,
notwithstanding
not
to
cleaue
vnto
him
only
by
faith
,
but
to
make
a
mixture
of
the
law
with
Christ
;
he
sets
before
them
this
glasse
of
Gods
law
,
or
of
the
couenant
of
works
:
wherein
he
layeth
open
first
the
miserable
bondage
of
such
as
are
vnder
the
law
;
next
their
finall
reiection
:
to
this
end
and
purpose
,
that
they
might
be
mooued
by
this
fearefull
speculation
to
stick
to
Christ
only
,
and
to
the
couenant
of
grace
.
Hereunto
refer
those
comminations
which
we
find
partly
annexed
to
the
couenant
of
grace
in
the
second
part
of
the
Euangelicall
doctrine
:
partly
put
to
the
particular
promises
,
instructions
,
exhortations
in
the
3.
part
of
the
doctrine
of
the
Gospell
.
For
this
is
the
duty
of
the
moral
law
&
of
the
couenant
of
works
,
to
containe
the
beleeuers
with
threatnings
and
terrors
within
the
bounds
of
the
grace
of
Christ
,
and
of
his
Gospell
.
Io.
3.
18.
we
haue
a
commination
of
the
law
or
of
the
couenant
of
works
,
added
to
He
that
beleeueth
in
him
,
is
not
condemned
,
this
is
the
conenant
of
grace
:
He
that
beleeueth
not
,
is
condemned
already
:
This
commination
doth
properlie
appertaine
to
the
law
or
couenant
of
works
.
Rom.
8.
13.
He
conioineth
a
threatning
of
the
law
or
couenant
of
works
with
a
particular
promise
,
wherein
life
is
promised
vnto
sanctimonie
.
If
ye
liue
according
to
the
flesh
,
ye
shall
die
:
but
if
ye
mortifie
the
deeds
of
the
bodie
by
the
spirit
,
ye
shall
liue
.
See
Gal.
6.
8.
And
thus
farre
of
the
first
question
.
The
second
question
is
this
:
whether
the
morall
law
,
which
we
call
the
decalogue
,
be
abolished
to
them
which
ques
.
whether
the
lawe
be
abolished
to
the
regenerat
.
be
vnder
the
couenant
of
grace
?
I
answer
by
way
of
distinction
:
The
morall
law
as
it
commandeth
workes
done
by
the
strength
of
nature
,
and
as
it
is
the
rule
of
all
works
of
this
kinde
,
to
wit
,
of
such
works
as
be
required
in
the
couenant
of
works
,
that
is
,
in
respect
of
the
first
and
proper
vse
thereof
(
for
it
concernes
properlie
the
works
of
nature
,
which
make
the
condition
in
the
couenant
of
works
)
in
this
respect
(
I
say
)
the
morall
law
it selfe
also
is
abolished
to
them
which
are
in
Christ
,
euen
in
like
manner
as
the
couenant
of
works
is
cancelled
and
of
none
effect
against
them
.
For
which
cause
Paul
vseth
these
phrases
,
We
be
not
vnder
the
law
,
we
are
dead
to
the
law
,
we
are
freed
from
the
law
,
to
wit
,
either
as
touching
iustification
,
or
condemnation
.
And
looke
how
farre
the
couenant
of
works
serueth
for
their
vse
which
be
in
grace
;
so
farre
the
law
of
workes
is
in
vse
for
them
:
And
what
vse
the
beleeuers
haue
of
the
couenant
of
works
,
we
haue
alreadie
shewed
.
Againe
,
looke
how
farre
forth
the
same
morall
law
serues
to
giue
rules
for
the
works
of
grace
,
and
attendeth
not
on
the
couenant
of
works
,
but
of
grace
,
and
of
the
Gospell
;
so
farre
it
resteth
in
vse
for
the
seruants
of
Christ
.
For
there
is
but
one
rule
and
law
of
all
good
works
whatsoeuer
,
whether
they
proceede
from
nature
or
from
grace
:
like
as
there
is
but
one
and
the
same
iustice
of
God
,
euer
like
it selfe
,
whereof
the
law
of
God
is
a
verie
expresse
image
,
or
a
liuelie
representation
.
Thus
then
the
lawe
morall
abideth
for
such
as
bee
vnder
the
Gospell
,
yet
in
some
respect
(
that
is
in
vse
)
changed
:
for
like
as
all
things
are
become
new
in
Christ
Iesus
;
so
also
the
law
it selfe
after
a
sort
is
renued
.
And
that
the
law
serueth
and
is
in
vse
for
them
which
be
vnder
the
couenant
of
grace
,
it
is
very
cleere
by
many
scriptures
.
This
may
appeare
by
those
very
testimonies
which
are
before
produced
for
the
couenant
of
works
,
and
other
scriptures
many
,
where
the
works
of
the
law
are
commended
.
Rom.
13.
Loue
one
another
;
for
he
that
loueth
another
hath
fulfilled
the
law
.
Gal.
5.
13.
14.
By
loue
serue
one
another
,
for
all
the
law
is
fulfilled
in
one
worde
,
which
is
this
,
Thou
shalt
loue
thy
Neighbour
as
thy selfe
:
See
Iames
2.
8.
&c.
And
thus
farre
as
we
purposed
,
haue
we
spoken
of
the
couenant
of
grace
.
CHAP.
IIII.
Of
such
as
be
comprehended
in
,
or
may
truly
be
saide
to
be
vnder
,
the
couenant
of
God
.
NOW
it
followeth
that
we
speake
briefelie
of
such
as
be
vnder
the
couenant
of
God
,
or
(
if
I
may
so
speake
)
confederates
with
God
.
Euery
reasonable
creature
must
of
necessitie
be
liable
to
one
of
both
couenants
,
either
that
of
works
,
or
this
of
grace
.
For
the
very
Angels
are
vnder
the
couenant
of
works
:
but
because
the
Scripture
speaks
so
sparinglie
of
them
,
therefore
we
say
this
onelie
in
a
worde
,
that
they
also
be
vnder
the
couenant
of
workes
,
Againe
,
man
must
bee
vnder
some
one
couenant
.
Adam
in
the
state
of
his
innocencie
,
was
vnder
the
couenant
of
works
:
man
after
the
fal
,
abideth
vnder
the
couenant
of
works
;
&
to
this
day
life
is
promised
him
vnder
condition
of
works
done
by
strength
of
nature
:
But
if
he
wil
not
do
well
,
death
and
the
euerlasting
curse
of
God
is
denounced
against
him
,
so
long
as
he
is
without
Christ
,
and
without
the
Gospell
.
And
being
freed
from
the
couenant
of
works
,
he
is
not
become
a
libertine
,
or
not
subiect
to
It
is
a
doubt
indeede
concerning
Christ
,
whether
he
were
then
vnder
any
couenant
,
when
he
dwelt
among
men
,
and
did
conuerse
on
earth
?
I
answere
,
there
be
two
natures
in
Christ
,
a
diuine
and
humane
:
Christ
as
hee
is
God
,
and
the
Sonne
of
God
,
is
not
vnder
the
couenant
of
works
or
of
grace
:
for
that
he
is
no
creature
,
but
the
blessed
Creator
,
to
whom
,
to
whose
couenant
and
law
euerie
creature
is
and
must
be
subiect
.
But
as
he
is
man
,
he
is
vnder
the
couenant
of
works
;
and
that
in
two
respects
.
First
,
[
*
](A11015-e15090-b)
*
Or
christ
the
Mediator
hath
subiected
himselfe
in
his
humanitie
to
the
law
for
our
sake
.
humane
nature
of
Christ
,
is
vnder
the
couenant
of
works
in
respect
of
vs
;
for
being
vnited
to
that
diuine
nature
,
it
is
become
a
mediatour
for
vs
,
to
make
intercession
and
peace
betweene
God
offended
,
and
man
offending
.
For
Christ
our
Mediatour
,
albeit
he
be
God
and
man
in
that
personal
vnion
,
yet
was
he
made
subiect
to
the
couenant
of
works
,
and
to
the
course
of
the
law
for
vs
,
properly
in
respect
of
his
humane
nature
,
that
,
as
the
Apostle
speaketh
,
he
might
redeeme
vs
from
the
law
,
and
the
curse
of
the
law
.
See
Gal.
4.
4.
and
5.
After
that
the
fulnesse
of
time
was
come
,
God
sent
his
Sonne
made
of
awoman
,
made
subiect
to
the
lawe
,
to
redeeme
them
which
were
vnder
the
lawe
.
And
Galath.
3.
ver.
13.
But
Christ
saith
he
,
hath
redeemed
vs
from
the
curse
,
while
he
was
made
a
curse
for
vs
.
Christ
therefore
our
mediator
subiected
himselfe
vnto
the
couenant
of
works
,
and
vnto
the
lawe
for
our
sake
:
and
did
both
fulfill
the
condition
of
the
couenant
of
works
,
in
his
holy
and
good
life
,
euen
in
the
highest
degree
of
perfection
,
as
being
God
and
man
(
euen
that
most
holy
one
of
God
)
in
one
person
:
and
also
he
did
vndergoe
that
curse
,
which
was
denounced
against
man
in
that
couenant
of
works
,
if
that
condition
of
good
and
holy
works
were
not
kept
:
for
in
the
couenant
of
works
ye
haue
together
with
the
promise
of
life
to
him
who
doth
well
,
a
commination
of
euerlasting
death
to
him
who
doth
not
well
.
For
this
cause
Christ
our
mediator
,
both
did
wel
according
to
the
promise
,
&
died
also
according
to
the
curse
denounced
.
Wherefore
we
see
Christ
in
two
respect
,
to
wit
,
in
doing
&
suffring
,
subiect
to
the
couenant
of
works
,
&
to
haue
most
perfectly
fulfilled
it
,
&
that
for
our
sake
,
whose
mediator
he
is
become
.
It
may
be
demaunded
,
Had
it
not
beene
sufficient
for
our
good
,
and
to
the
end
he
might
redeeme
vs
,
if
he
had
only
liued
well
and
holily
,
and
not
also
so
to
haue
suffered
death
for
vs
?
I
answer
,
it
had
not
sufficed
:
for
all
his
most
holy
&
righteous
works
had
not
satisfied
the
iustice
and
wrath
of
God
for
our
sins
,
nor
merited
the
mercie
of
God
,
reconciliation
,
righteousnes
&
life
eternal
for
vs
:
the
reason
is
,
for
that
the
iustice
of
God
did
require
,
for
our
breach
of
Gods
couenant
,
that
we
should
be
punished
with
death
eternall
,
according
to
the
condition
denounced
and
annexed
to
the
promise
of
that
couenant
.
Therefore
no
good
works
of
our
owne
,
or
of
any
Mediator
for
vs
,
after
the
breach
of
that
couenant
of
works
,
could
haue
satisfied
the
iustice
of
God
,
which
of
necessity
after
asort
required
the
punishment
and
death
of
the
offender
,
or
certainly
of
some
mediator
in
his
steed
.
If
then
all
the
good
&
holy
works
of
the
Mediator
could
not
satisfie
that
wrath
and
iustice
of
God
for
sin
,
it
is
cleere
they
could
not
meritany
new
grace
or
mercy
of
God
for
vs
.
But
you
will
say
,
that
the
good
and
holy
works
of
Christ
our
Mediatour
haue
wrought
some
part
at
least
of
that
satisfaction
,
whereby
Gods
iustice
was
appeased
for
vs
:
and
some
part
of
that
merit
whereby
Gods
fauour
was
purchased
for
vs
?
I
answer
,
these
works
did
serue
properly
for
no
part
of
satisfaction
or
merit
for
vs
:
for
that
to
speake
properly
,
the
death
of
Christ
and
his
passion
onely
did
satisfie
Gods
iustice
,
and
merited
his
mercie
for
vs
.
If
anie
will
yet
further
demaund
:
May
we
not
diuide
the
satisfaction
and
merit
of
Christ
,
into
his
doings
and
suffrings
,
that
we
may
speake
on
this
manner
,
Christ
by
his
death
and
passion
hath
satisfied
Gods
iustice
,
and
by
his
good
and
holy
works
he
hath
merited
Gods
mercie
for
vs
,
that
so
satisfaction
may
bee
ascribed
to
his
death
,
and
merit
to
his
workes
;
that
the
righteousnesse
wherewith
wee
are
iustified
before
God
,
may
bee
partly
the
satisfaction
which
Christ
perfourmed
by
his
death
for
vs
,
partly
the
merits
which
he
obtained
by
his
works
for
vs
?
I
answer
,
to
speake
properly
,
the
satisfaction
and
merit
which
is
by
the
only
passion
of
Christ
,
both
But
here
it
may
bee
replied
:
If
the
works
of
Christ
cannot
properly
procure
for
vs
any
satisfaction
,
nor
merit
,
nor
anie
part
of
satisfaction
or
merit
;
then
it
may
bee
demaunded
:
What
hath
beene
,
and
what
is
the
vse
of
Christs
works
,
or
of
his
actiue
obedience
,
or
of
the
obedience
of
his
life
?
I
answer
,
that
the
holinesse
of
the
person
such
an
high
Priest
it
became
vs
to
haue
(
which
is
)
holy
,
blamelesse
,
vndefiled
,
separate
from
sinners
,
and
made
higher
then
the
heauens
.
And
thus
farre
of
Christ
,
and
how
hee
may
bee
said
to
be
vnder
the
couenant
of
works
.
And
that
he
was
not
vnder
the
couenant
of
grace
,
the
matter
is
so
cleare
,
that
it
needs
no
disputation
.
For
the
couenant
of
grace
was
made
in
him
,
and
established
in
his
bloud
,
and
the
promise
in
the
couenant
of
grace
is
made
to
them
,
which
were
vniust
and
dead
in
sinne
,
because
of
the
breach
of
that
couenant
of
works
:
and
lastly
,
CHAP.
V.
A
comparison
of
our
iudgment
and
of
the
Aduersaries
,
concerning
both
these
Couenants
.
NOw
we
be
to
compare
a
little
our
assertion
with
the
aduersaries
,
and
to
consider
which
of
both
sides
is
of
soundest
iudgment
touching
both
these
couenants
of
works
and
of
grace
.
A
rule
to
trie
the
opinion
of
the
aduersaries
&
ours
by
,
can
none
better
be
found
,
than
the
doctrine
of
Paul
,
speciallie
that
in
the
Epistle
to
the
Romans
,
and
namely
,
in
that
disputation
which
he
hath
of
iustification
in
the
3.
first
Chapters
,
against
the
Iewes
of
that
time
.
If
after
conference
we
shall
find
that
our
assertion
doth
consent
with
Paules
mind
and
doctrine
,
and
that
the
aduersaries
are
of
the
same
minde
and
iudgment
with
the
Iewes
which
liued
in
Pauls
time
;
then
it
shall
plainly
appeare
,
that
our
iudgement
is
better
then
the
aduersaries
concerning
the
couenant
of
God
.
Wherefore
in
this
disputation
of
Paul
,
we
are
to
consider
first
the
mind
&
purpose
of
the
Apostle
;
next
by
Pauls
doctrine
we
shall
gather
what
the
opinion
was
of
those
Iewes
,
against
whom
hee
disputed
:
this
done
we
will
applie
both
his
and
their
assertion
,
to
our selues
which
liue
in
this
age
,
and
to
the
doctrine
&
conclusions
which
we
maintaine
concerning
both
these
couenants
.
By
this
means
if
it
shall
appeare
that
our
doctrine
is
agreeable
to
Pauls
minde
,
and
that
our
aduersaries
follow
the
Iewes
;
themselues
being
witnesses
,
it
shal
(
I
say
)
be
manifest
,
that
our
iudgement
is
better
then
theirs
in
this
argument
.
To
come
then
to
the
point
:
Paul
in
that
place
to
the
Romans
,
disputeth
against
those
Iewes
which
were
obstinate
and
peruerse
,
defending
first
Christ
and
his
merit
,
which
is
the
first
ground
of
the
couenant
of
grace
;
next
he
disputeth
for
grace
or
the
mercie
of
God
,
which
is
the
By
this
purpose
of
Paul
,
we
may
see
what
was
the
drift
of
those
aduersarie
Iewes
,
and
what
was
their
iudgment
against
whom
he
disputeth
in
the
Epistle
to
the
Rom.
Those
Iewes
,
they
on
the
contrarie
part
did
striue
for
nature
,
as
being
the
ground
of
the
couenant
of
works
;
as
also
for
the
very
couenant
of
works
or
of
nature
;
for
iustification
and
saluation
by
works
,
and
according
to
the
forme
of
the
couenant
of
works
:
They
did
(
I
say
)
contend
for
these
things
,
against
Christ
,
against
the
grace
of
God
in
Christ
,
and
against
the
couenant
of
grace
,
and
against
iustification
and
saluation
of
men
,
which
is
according
to
the
couenant
of
grace
.
Igraunt
,
that
(
as
is
aforesaid
)
the
question
was
of
this
last
point
,
which
is
iustification
:
but
this
question
includes
al
the
former
branches
,
as
is
before
shewed
.
Wherefore
let
vs
consider
againe
that
old
controuersie
,
and
the
very
ground
thereof
.
In
this
controuersie
,
by
the
way
note
how
great
the
Where
is
then
the
glorying
or
reioicing
?
it
is
excluded
,
Ro.
3.
27.
If
Abraham
were
iustified
by
works
,
he
hath
wherein
to
glory
,
Rom.
4.
2.
Not
by
works
,
least
any
should
glory
,
Eph.
2.
9.
For
he
which
glorieth
,
doth
not
deeme
that
he
hath
receiued
that
of
God
,
for
which
he
glorieth
;
and
therefore
he
iudgeth
it
to
be
meritorious
:
What
hast
thou
,
that
thou
hast
not
receiued
?
And
if
thou
hast
receiued
it
,
wherefore
boastest
thou
,
as
if
thou
haddest
not
receiued
it
?
1.
Cor.
4.
7.
Thus
farre
of
the
question
in
controuersie
,
which
was
betweene
Paul
and
the
old
Iewes
of
his
time
,
concerning
the
couenant
of
God
.
How
like
to
this
is
that
,
which
at
this
day
is
controuersed
betweene
vs
and
the
Papists
?
We
in
this
age
conclude
wholy
for
the
onely
merit
of
Obserue
then
here
by
the
way
,
what
the
palpable
blindnesse
of
the
Papists
is
,
in
this
cleere
light
of
the
Gospell
.
If
it
be
of
grace
,
it
is
no
more
of
works
;
for
otherwise
grace
were
no
more
grace
.
And
in
the
Epistle
to
the
Galathians
,
he
doth
purposelie
dispute
against
those
Iewes
,
which
did
couple
together
in
the
matter
of
iustification
,
the
guifts
and
works
of
nature
,
with
Christ
,
with
the
grace
of
God
,
and
with
the
Gospell
:
And
these
Iewes
(
as
I
iudge
)
the
Papists
seeme
most
to
resemble
;
I
meane
those
Iewes
,
against
whom
he
wrote
in
the
Epistle
to
the
Galathians
.
For
in
that
other
epistle
to
the
Romans
,
he
disputeth
against
such
Iewes
,
as
did
openly
deny
Christ
,
and
reiect
him
:
but
to
the
Galathians
his
disputation
is
against
such
Iewes
as
were
not
content
with
Christ
only
,
but
would
haue
Christ
and
the
law
ioined
together
.
Thus
far
of
the
comparison
betweene
Paul
and
vs
on
the
one
side
,
the
old
Iewes
and
the
Papists
on
the
other
.
Now
because
it
will
be
demanded
,
what
Paul
thought
of
the
works
of
regeneration
,
and
what
we
,
and
what
the
aduersaries
thinke
also
;
therefore
I
will
touch
this
question
in
few
wordes
.
Here
then
,
some
one
will
say
,
did
Paul
then
in
that
disputation
to
the
Rom.
and
to
the
Galathians
oppugne
the
works
of
grace
and
regeneration
?
I
answer
,
Paules
chiefe
purpose
in
that
disputation
is
against
the
works
of
nature
,
which
the
Iewes
thought
to
be
holy
and
iust
,
and
also
meritorious
:
he
did
not
reiect
the
works
of
regeneration
,
as
they
be
duties
and
testimonies
of
thankfulnesse
vnto
God
,
but
in
that
respect
commends
them
,
Rom.
6.
7.
8.
Chapters
,
and
in
other
places
.
But
as
touching
the
cause
of
iustification
,
he
would
not
haue
these
workes
(
as
we
call
them
)
of
regeneration
,
coupled
with
the
grace
of
God
,
or
with
Christ
,
or
with
faith
,
as
anie
cause
,
or
as
part
of
anie
meritorious
cause
of
saluation
.
To
this
purpose
he
saith
Rom.
4.
that
Abraham
himselfe
being
regenerate
,
was
not
iustified
before
God
by
anie
works
of
his
regeneration
:
And
Rom.
6.
hauing
commended
the
works
of
sanctification
,
in
the
end
vers.
23.
where
he
attributeth
death
to
the
merit
of
sinne
,
hee
doth
not
there
notwithstanding
ascribe
life
eternall
to
the
merit
of
the
works
,
or
fruits
of
sanctification
:
but
when
he
had
said
,
that
the
wages
of
sin
is
death
;
he
doth
clearely
auouch
it
,
that
eternall
life
is
the
free
gift
of
God
in
Christ
Iesu
.
In
which
place
,
if
the
Apostle
had
beene
of
this
iudgement
,
that
the
works
of
regeneration
be
in
anie
respect
meritorious
,
assuredly
he
would
not
so
passe
ouer
the
commendation
of
the
works
of
regeneration
,
specially
for
that
this
heere
is
principally
intended
.
Wherefore
the
Apostle
to
the
Romans
so
reiecting
the
works
of
nature
,
which
the
couenant
of
works
requireth
:
yet
hee
vnderstandeth
also
all
kinds
of
workes
,
morall
,
and
naturall
going
before
grace
and
faith
,
as
also
all
ceremoniall
works
,
and
the
very
fruits
of
regeneration
which
follow
grace
and
faith
;
that
faith
onely
,
Christ
only
,
grace
only
,
may
herein
be
all
in
all
.
Thus
far
of
S.
Paules
iudgment
.
We
at
this
day
are
of
one
and
the
same
mind
with
the
Apostle
concerning
works
of
regeneration
.
Our
aduersaries
,
granting
there
be
such
works
,
ascribe
too
much
vnto
them
:
for
they
will
not
haue
them
to
be
duties
and
testimonies
onely
of
thankfulnesse
vnto
God
,
but
also
that
they
be
meritorious
causes
of
that
iustification
,
which
they
call
the
second
iustification
.
Again
,
we
are
to
remember
,
that
the
aduersaries
iudgment
concerning
works
of
regeneration
is
,
that
they
proceed
not
onely
from
infused
grace
,
and
first
iustice
(
as
they
speake
)
but
also
from
nature
and
free-will
,
which
works
together
with
that
iustice
,
in
respect
whereof
also
they
account
good
works
meritorious
(
as
was
before
CHAP.
VI.
Of
the
written
Word
,
or
of
the
written
Couenant
of
God
.
THe
word
in
both
couenants
was
for
a
long
time
in
the
world
,
euen
from
Adams
time
till
Moses
,
vnwritten
;
deliuered
as
from
hand
to
hand
,
and
continued
by
a
liuelie
voice
:
for
I
passe
ouer
such
matters
as
Ioseph
recordes
to
be
ingrauen
in
columnes
before
the
floud
,
as
also
the
Apocryphals
of
Henoch
.
And
when
as
in
continuance
of
time
corruptions
grew
,
by
these
traditions
,
and
the
puritie
of
the
doctrine
of
the
couenant
could
not
thus
be
preserued
,
and
that
God
would
no
longer
follow
the
former
course
onely
,
he
beganne
in
Moses
time
to
ordaine
and
to
publish
another
forme
,
to
wit
this
,
to
preserue
and
to
continue
the
puritie
of
the
celestiall
doctrine
in
written
books
,
approued
and
sealed
by
diuine
authoritie
and
testimonie
;
&
the
more
to
commend
his
written
word
vnto
men
,
in
all
succeeding
ages
,
God
himself
with
his
owne
hand
did
first
write
in
tables
of
stone
the
words
of
the
Decalogue
:
Next
after
this
,
he
gaue
it
in
charge
vnto
Moses
,
that
he
should
afterwards
write
and
record
all
things
which
hee
receiued
at
Gods
owne
mouth
:
and
that
the
people
of
God
might
be
assured
that
the
bookes
of
Moses
came
not
by
mans
will
,
but
were
giuen
by
diuine
inspiration
,
the
Lord
sealed
The
Law
came
by
Moses
,
Ioh.
1.
After
Moses
,
God
stirred
vp
his
Prophets
,
whose
writings
also
he
confirmed
with
his
great
miracles
,
and
gaue
them
great
authoritie
:
yet
were
they
not
to
set
forth
any
thing
diuers
or
contrary
to
the
doctrine
of
Moses
and
the
Patriarches
;
nor
to
publish
any
thing
,
but
what
was
grounded
in
the
bookes
of
Moses
:
but
by
diuine
reuelation
they
did
ad
more
cleere
interpretations
,
as
the
morning
starre
of
the
new
testament
did
more
neerely
approch
.
These
holy
men
wrote
the
summe
and
chiefe
heads
of
their
doctrine
,
euen
so
much
as
God
himselfe
thought
meete
to
be
reserued
for
posterity
.
And
these
records
being
written
,
were
laid
vp
with
the
holie
books
of
Moses
,
which
were
kept
in
the
side
of
the
Arke
,
Iosh.
24.
26.
Finally
,
after
the
incarnation
of
Christ
,
the
Euangelicall
doctrine
,
or
the
Gospell
first
beganne
for
certaine
yeares
to
be
deliuered
by
voice
,
and
to
be
preached
by
Christ
himselfe
;
and
then
after
by
his
Apostles
:
And
lastly
,
the
same
was
written
by
the
Apostles
.
The
works
of
Gods
law
,
and
nature
are
commanded
in
the
bookes
of
the
new
Testament
:
And
the
verie
moral
law
is
expounded
by
Christ
himselfe
,
&
freed
from
the
leauen
and
corruption
of
the
Pharisees
:
but
the
works
of
the
law
and
nature
,
are
not
recommended
to
the
end
,
that
by
them
men
might
be
iustified
and
saued
;
but
they
be
commended
,
either
to
prepare
men
to
intertaine
grace
offered
,
or
to
quicken
them
to
proceed
and
grow
in
grace
receiued
,
as
is
before
shewed
.
Againe
,
the
works
of
regeneration
be
commanded
,
not
for
iustification
,
but
as
testimonies
of
that
iustification
which
is
by
faith
,
and
of
thankfulnes
vnto
God
:
for
which
cause
,
so
soone
as
the
Apostle
hath
taught
the
doctrine
of
faith
,
he
descends
to
the
works
of
the
lawe
,
teaching
men
that
their
life
and
conuersation
must
be
worthie
that
high
calling
,
whereunto
we
are
called
in
Christ
Iesu
.
See
Ephe.
4.
1.
1.
Thess.
2.
12.
But
faith
in
Christ
is
that
,
which
is
principally
required
in
all
the
books
of
the
new
Testament
.
And
thus
farre
generally
of
the
written
word
of
the
couenant
.
CHAP.
VII
.
The
number
of
the
controuersies
which
are
concerning
the
written
Word
:
and
of
the
first
controuersie
,
whether
the
Scripture
be
the
word
of
God
.
THere
be
two
kinds
of
controuersies
concerning
the
holy
Scripture
.
The
first
kind
is
of
such
controuersies
as
bee
more
essentiall
,
that
is
,
which
concerne
the
very
essence
(
if
I
may
so
speake
)
or
being
of
the
Scripture
.
The
second
kind
is
of
those
controuersies
which
bee
more
accidentall
,
and
doe
not
so
neerely
concerne
the
essence
of
the
Scripture
.
Of
the
first
kind
there
are
ten
controuersies
or
questions
:
the
first
is
,
Whether
the
Scripture
Propheticall
and
Apostolicall
bee
the
word
of
God
?
The
second
is
,
How
it
may
appeare
that
this
Scripture
is
Gods
word
?
The
third
is
,
Of
the
antiquitie
of
it
.
The
fourth
is
,
Of
the
perspicuity
or
cleerenes
of
it
.
The
fift
is
,
Of
the
simplicitie
or
plainnesse
of
it
.
The
sixt
is
,
Of
the
viuacitie
,
quickening
power
,
or
life
of
it
.
The
seuenth
is
,
Of
the
simple
&
euident
necessitie
of
it
.
The
eight
is
,
Of
the
perfection
&
sufficiencie
thereof
,
that
it
is
sufficient
and
perfect
in
it selfe
,
without
all
vnwritten
verities
,
or
traditions
whatsoeuer
.
The
ninth
is
,
Whether
the
Scripture
may
bee
the
iudge
to
determine
all
controuersies
?
The
tenth
is
,
Whether
the
Scriptures
Propheticall
and
Apostolicall
must
haue
the
chiefe
place
of
excellency
,
and
be
in
authoritie
aboue
the
Church
.
As
for
those
eight
controuersies
which
follow
the
two
first
,
they
are
touching
the
properties
of
the
holie
Scripture
;
and
these
,
when
we
shall
haue
proued
that
the
Scripture
is
Gods
word
,
will
appeare
euidently
:
for
they
are
necessary
consequents
of
that
Theoreme
.
For
grant
we
this
,
that
the
Scripture
is
Gods
word
;
then
these
things
must
follow
necessarily
;
first
,
that
it
is
most
ancient
;
secondly
,
most
cleere
;
thirdly
,
most
simple
or
pure
;
fourthly
,
most
powerfull
;
fiftly
,
most
necessarie
;
sixtly
,
most
perfect
;
seuenthly
,
the
greatest
&
best
iudge
of
all
controuersies
without
exception
;
eightly
,
most
excellent
.
But
for
as
much
as
the
aduersaries
denie
these
eight
properties
,
therefore
(
as
is
a
foresaid
)
there
is
of
euerie
one
of
them
a
speciall
controuersie
.
We
are
then
to
handle
these
controuersies
in
order
:
and
first
of
that
which
by
due
right
,
&
naturally
is
to
haue
the
first
place
:
Whether
the
Scripture
be
the
word
of
God
?
The
Aduersaries
graunt
generally
that
the
holy
Scripture
is
the
word
of
God
:
but
when
they
are
brought
from
the
generall
to
a
speciall
,
they
break
from
vs
.
To
speake
more
plainely
:
the
word
of
God
at
this
day
,
is
twofold
in
the
Church
of
God
,
1.
immediate
.
2.
mediate
.
I
call
that
the
They
haue
Moses
(
saith
he
)
and
the
prophets
,
that
is
,
the
bookes
of
Moses
and
the
Prophets
,
Luk.
16.
29.
2.
If
we
had
nothing
to
supply
the
defect
of
the
liuely
voice
of
God
,
then
doubtlesse
our
state
were
worse
then
that
of
the
old
Church
of
the
Iewes
,
which
had
the
oracles
of
God
:
but
it
is
against
all
light
of
reason
so
to
Ergo
,
&c.
Thus
far
of
the
immediate
word
of
God
.
The
mediate
voice
of
God
,
we
call
the
voice
of
the
holy
and
true
Church
of
God
:
for
albeit
men
speake
,
yet
the
word
spoken
,
is
the
word
of
God
himselfe
.
Here
the
aduersaries
rise
vp
,
and
contend
,
that
the
voice
of
the
Church
must
haue
the
priority
of
excellencie
,
and
that
it
supplieth
the
want
of
Gods
liuely
voice
,
and
the
manifestation
of
his
mind
,
rather
or
better
then
the
Scripture
:
for
,
say
they
,
the
voice
of
the
Church
is
a
I
answer
:
true
it
is
,
the
testimonie
of
the
Church
is
a
liuely
voice
,
proceeding
from
a
liuing
heart
,
sanctified
by
the
holy
ghost
(
for
we
speake
of
the
true
Church
:
)
But
first
I
say
,
that
the
only
Scripture
prophetical
and
apostolical
,
is
to
be
accounted
that
Scripture
which
was
written
by
Gods
owne
finger
,
and
that
immediate
word
of
God
.
Next
,
I
say
,
that
the
heart
of
the
Church
is
taught
and
sanctified
by
the
Spirit
of
the
Scripture
;
and
that
the
Scripture
which
is
in
the
heart
of
the
Church
is
nothing
els
,
but
a
certain
transcript
(
that
so
I
may
speak
)
or
a
copy
,
which
the
holy
Ghost
hath
written
in
our
hearts
,
according
to
that
ancient
and
authenticall
copie
,
which
is
the
holy
Scripture
.
For
the
holy
Ghost
teacheth
the
Church
nothing
now
,
but
that
which
is
written
;
and
doth
by
the
scripture
after
a
sort
,
beget
the
Church
:
&
the
Scripture
is
the
mother
,
the
Church
is
the
daughter
;
the
Scripture
is
the
mistresse
,
the
Church
is
the
scholler
.
Thirdly
,
I
adde
that
the
knowledge
of
the
truth
,
which
is
in
the
heart
of
the
Church
by
means
of
the
scripture
,
is
not
so
perfect
nor
so
absolute
,
as
is
the
holy
Scripture
.
And
lastly
,
I
say
,
that
the
Church
being
inlightened
and
renewed
but
in
part
,
may
erre
from
the
truth
,
euen
in
the
greatest
matter
of
waight
,
and
that
it
doth
erre
so
often
as
it
forsakes
the
canon
and
rule
of
the
sacred
Scripture
.
Their
former
assertion
being
thus
cast
downe
,
it
is
euident
that
the
voice
of
the
Church
(
I
vnderstand
here
the
true
church
only
,
not
that
whoorish
church
of
Rome
)
the
voice
of
the
Church
(
I
say
)
is
not
that
primarie
and
most
excellent
word
of
God
,
nor
ought
to
be
vnto
vs
in
steed
of
the
liuely
and
immediate
voice
of
God
;
nor
to
be
reputed
for
Gods
minde
and
counsell
;
but
this
prerogatiue
is
due
only
to
the
sacred
Scripture
.
I
ad
further
,
that
if
thou
doest
first
not
so
much
respect
the
truth
it selfe
,
which
the
Church
speaketh
,
as
the
instruments
of
the
speech
vttered
,
which
are
men
:
next
,
if
ye
compare
the
voice
of
the
Church
speaking
with
the
sacred
Scripture
it selfe
,
it
doth
not
deserue
at
all
to
be
called
by
the
name
of
Gods
word
,
but
may
more
properlie
be
called
the
worde
and
testimony
of
man
.
For
Christ
himselfe
calles
that
testimonie
which
Iohn
the
Baptist
gaue
of
him
,
the
testimony
of
man
.
I
receiue
not
,
(
saith
he
)
or
desire
not
the
testimnoie
of
man
,
Ioh.
5.
34.
Be
it
so
,
that
the
testimonie
of
the
Church
be
true
,
&
agreeable
to
the
holy
scripture
,
notwithstanding
it
is
truly
called
an
humane
testimonie
,
whether
yee
respect
the
men
which
speake
,
or
compare
their
testimonie
with
that
,
which
doth
proceed
from
the
mouth
of
God
and
Christ
himselfe
.
But
it
may
be
replyed
,
that
the
very
Apostles
and
Prophets
,
which
writte
and
spake
all
these
things
,
which
we
haue
in
the
Scriptures
,
were
men
in
like
manner
:
&
therefore
all
the
Scriptures
are
but
an
humane
testimonie
.
I
answere
,
that
I
denie
not
all
is
obiected
,
if
we
were
to
esteeme
the
words
or
writings
of
an
Apostle
or
Prophet
,
as
they
are
instruments
and
Ministers
,
or
if
this
were
to
be
compared
with
the
very
liuely
voice
of
God
and
Christ
himselfe
.
For
in
respect
of
the
instruments
,
(
if
we
compare
the
words
or
writings
of
these
men
,
with
the
words
and
writings
of
God
himselfe
)
theirs
(
I
say
)
must
come
after
and
giue
place
vnto
this
,
and
must
beare
the
name
of
an
humane
testimonie
:
for
so
the
testimony
of
Iohn
Baptist
himselfe
,
as
being
an
instrument
in
comparison
of
Christ
the
Lord
of
life
,
was
called
the
record
of
man
.
Wherefore
when
we
auouch
that
the
Propheticall
and
Apostolicall
Scripture
is
the
immediate
testimonie
of
God
himselfe
,
we
make
no
comparison
with
the
liuelie
voice
of
God
himselfe
;
neither
doe
we
so
much
respect
what
Organs
the
Holy-Ghost
vsed
to
set
forth
the
Scriptures
:
but
we
consider
the
matter
it selfe
,
and
the
diuine
oracles
which
be
written
,
and
we
ponder
in
what
estimation
God
himselfe
will
haue
vs
to
accept
the
sacred
Scripture
;
not
as
the
writings
and
sayings
of
men
,
but
as
the
writings
and
words
of
God
himselfe
.
And
we
consider
this
also
,
as
in
a
comparison
made
with
the
Church
:
For
to
vse
that
comparison
againe
,
the
voice
of
the
Scripture
is
Gods
owne
voice
;
but
the
voice
of
the
Church
of
Christ
,
is
called
an
humane
testimonie
,
as
the
word
or
writing
of
a
Prophet
or
an
Apostle
compared
with
the
liuely
voice
of
God
,
is
called
the
record
of
man
,
as
Christ
himselfe
testifieth
,
10.
5.
And
thus
farre
of
the
1.
controuersie
.
CHAP.
VIII
.
How
it
may
appeare
that
the
scripture
is
the
worde
of
God
.
THE
second
controuersie
is
,
by
what
argument
may
it
appeare
,
that
the
scripture
is
the
word
of
God
.
Like
as
then
the
first
question
was
this
:
whether
the
Scripture
bee
Gods
worde
?
So
the
question
in
hand
is
this
;
how
and
by
what
euidence
this
may
appeare
,
that
the
Scripture
is
Gods
word
?
To
this
I
answer
on
this
manner
:
That
we
haue
no
need
simplie
of
any
other
light
,
or
of
any
one
speciall
euidence
to
demonstrate
this
matter
,
but
that
very
light
which
is
in
the
Scripture
.
For
the
Scripture
(
being
the
first
and
immediat
word
of
God
)
is
of
authoritie
sufficient
in
it selfe
,
[
*
](A11015-e16310-b)
*
Scriptura
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
so
likewise
of
it selfe
m●st
cleere
and
euident
,
and
the
onely
cause
of
al
that
light
which
is
in
the
Church
,
and
in
the
harts
of
men
.
For
like
as
the
light
of
the
sun
is
not
perceiued
nor
to
be
seene
by
meanes
of
any
The
arguments
and
helpes
whereby
our
eies
may
be
opened
to
behold
the
light
of
the
Scripture
,
or
God
speaking
and
shining
in
the
Scripture
,
these
arguments
,
I
say
,
which
the
godly
and
learned
vse
for
this
purpose
,
be
not
of
one
sort
,
but
many
in
number
.
But
if
the
holy-Ghost
speaking
in
the
Scripture
,
doe
not
first
of
all
inspire
our
The
meanes
which
the
H.
G.
vseth
for
this
worke
,
are
of
two
kindes
.
The
first
is
internall
:
the
second
is
externall
.
The
inwarde
meane
,
is
in
the
very
Scripture
it selfe
;
the
outward
is
without
the
Scripture
.
The
internal
meane
is
the
principall
organ
,
or
instrument
of
Gods
spirit
in
this
work
,
and
it
is
that
verie
light
which
shineth
in
the
Scripture
.
The
holy
Ghost
then
doth
first
of
al
open
al
Scripture
is
giuen
by
diuine
inspiration
,
2.
Tim.
3.
16
:
partly
by
suggesting
into
vs
,
that
we
obserue
the
spirituall
matters
which
are
There
are
also
other
meanes
without
the
Scripture
,
But
here
we
be
to
obserue
,
that
the
holy
ghost
doth
We
beleeue
no
longer
because
of
thy
sayings
,
for
Win
them
with
your
conuersation
,
which
are
without
the
word
.
we
haue
heard
him
our selues
,
and
know
that
this
is
indeed
the
Christ
the
Sauiour
of
the
world
.
By
which
wordes
they
plainely
testified
,
that
they
were
prepared
only
by
the
womans
testimonie
to
embrace
the
faith
,
and
that
faith
was
ingendred
in
their
hearts
by
the
powerfull
voice
of
Christ
himselfe
.
Wherefore
it
is
cleere
,
that
sometimes
this
kind
of
meane
and
argument
(
as
is
aforesaide
)
goes
before
faith
is
begotten
in
the
heart
to
prepare
vs
,
and
sometimes
this
followes
faith
,
for
confirmation
:
And
sometimes
also
this
kinde
of
argument
goes
before
faith
,
and
followes
after
it
;
it
goes
before
,
I
say
,
for
preparation
;
it
followes
after
,
for
confirmation
.
For
the
spirit
teacheth
vs
many
waies
,
applying
himselfe
to
diuers
men
in
diuers
Note
well
Io.
3.
manners
,
as
it
seemeth
good
vnto
himselfe
,
and
as
mens
infirmities
do
require
.
And
here
we
be
to
obserue
,
that
there
is
no
absolute
necessitie
of
this
secondarie
kind
of
argument
(
which
is
externall
and
lesse
principall
)
to
beget
faith
in
vs
.
For
it
ought
to
suffice
vs
,
if
the
spirit
teach
vs
onely
by
Gods
worde
:
but
to
helpe
our
weakenes
the
same
spirit
addeth
the
other
secondarie
kind
of
argument
:
as
Christ
plainly
teacheth
vs
,
Io.
5.
where
he
sayth
,
the
testimonie
of
Iohn
Baptist
concerning
him
,
was
not
simply
necessarie
,
but
that
God
so
prouided
to
helpe
their
weakenesse
and
vnbeliefe
,
ver.
33.
Iohn
gaue
testimony
to
the
truth
,
but
I
desire
not
the
testimonie
of
man
:
Neuerthelesse
these
things
I
speake
that
ye
may
be
saued
.
And
that
Iohns
testimonie
was
but
a
secondarie
argument
only
,
and
that
Christs
owne
record
of
himselfe
was
the
first
,
he
sheweth
plainly
in
the
words
following
.
ver.
36.
But
I
haue
a
greater
witnes
then
the
witnes
of
Iohn
:
for
the
works
which
the
Father
hath
giuen
me
to
finish
,
the
same
works
that
I
do
,
beare
witnes
of
me
,
that
the
Father
sent
me
.
And
this
is
our
iudgment
concerning
this
argument
;
whereby
we
proue
the
Scripture
to
be
the
word
of
God
,
and
our
answere
to
the
question
,
wherefore
it
is
so
,
as
we
auouch
it
.
What
the
Papists
thinke
in
this
matter
,
it
is
easily
seene
As
for
our selues
,
like
as
we
denie
the
conclusion
which
they
inferre
vpon
the
former
principles
,
so
we
reiect
also
their
very
principles
.
For
we
denie
&
refuse
their
first
ground
,
to
wit
,
that
the
voice
of
the
Church
is
to
be
accounted
the
liuely
voice
of
God
himselfe
,
and
that
the
Scripture
written
in
the
heart
of
the
Church
,
is
to
be
accounted
for
that
scripture
which
was
written
by
the
very
finger
of
God
:
And
we
affirme
that
the
only
propheticall
and
apostolical
scripture
is
to
be
esteemed
as
the
liuely
voice
of
God
;
we
auouch
it
,
I
say
,
that
this
Propheticall
and
Apostolicall
scripture
only
serueth
vs
in
steed
of
that
scripture
,
which
was
written
by
Gods
owne
finger
:
We
adde
also
that
the
sacred
Scripture
is
vnto
vs
a
booke
of
reuelation
of
those
diuine
mysteries
which
were
hidden
in
Gods
owne
breast
from
eternitie
:
for
this
is
the
very
will
of
God
,
that
we
attend
on
him
speaking
in
the
scripture
,
as
it
were
in
his
owne
liuely
voice
.
They
haue
(
saith
he
)
Moses
and
the
Prophets
,
Luk.
16.
vers.
29.
that
is
,
the
bookes
of
Moses
and
the
prophets
.
And
God
will
not
haue
this
scripture
in
no
lesse
account
then
that
scripture
,
which
hee
wrote
in
times
past
with
his
owne
finger
in
tables
of
stone
.
The
voice
of
the
Church
(
I
meane
the
true
Church
,
not
the
lying
papisticall
synagogue
)
is
but
as
the
voice
of
the
handmaide
,
or
as
the
voice
of
a
crier
,
which
is
to
publish
and
to
proclaime
that
voice
of
God
,
full
of
excellencie
,
speaking
in
the
scripture
:
But
the
scripture
in
the
heart
of
the
Church
,
that
is
,
the
Maximes
of
Gods
truth
written
in
the
hearts
of
the
faithfull
,
they
be
nothing
els
but
a
certaine
secundarie
scripture
,
taken
out
by
the
holy
ghost
,
out
of
that
primarie
and
most
sacred
scripture
,
and
ingrauen
in
the
minds
of
men
.
For
how
much
,
think
you
,
of
that
ful
measure
of
the
Propheticall
&
Apostolicall
scripture
is
there
taken
forth
and
ingrauen
in
our
minds
?
I
say
,
that
if
all
mens
hearts
were
bound
together
,
yet
all
they
could
not
comprehend
all
those
things
fully
and
perfectly
,
which
be
recorded
in
the
Propheticall
and
Apostolicall
scriptures
:
For
the
catholicke
Church
,
so
long
as
it
is
conuersant
on
the
earth
,
is
not
capable
of
al
that
light
which
shineth
in
the
sacred
scriptures
of
the
apostles
&
the
prophets
.
Let
their
first
principle
be
thus
beaten
downe
,
and
their
Corolatie
,
or
second
conclusion
(
to
wit
,
that
the
voice
of
the
Church
is
most
manifest
,
both
in
it selfe
,
and
vnto
vs
)
will
fall
to
the
ground
of
it
owne
accord
:
and
so
both
principles
being
shaken
,
their
conclusion
which
they
inferre
,
is
of
no
strength
to
stand
,
but
must
fall
away
.
CHAP.
IX
.
Of
the
first
proprietie
of
the
sacred
Scripture
.
WE
are
now
to
proceed
,
and
to
make
it
manifest
,
that
the
holy
scripture
is
of
greatest
antiquitie
:
and
this
is
the
first
proprietie
propriety
of
the
scripture
,
most
ancient
.
before
ascribed
to
the
Scripture
.
Here
first
we
be
to
find
out
the
diuers
acceptations
of
this
word
Scripture
.
This
word
Scripture
may
be
taken
,
either
for
the
matter
onely
,
and
To
cleare
this
point
a
little
;
The
veritie
kept
secret
in
Gods
mind
from
eternitie
,
was
in
time
manifested
manie
wayes
,
or
in
diuers
formes
;
for
it
was
reuealed
partly
by
the
liuely
voice
of
God
himself
,
partly
by
the
voice
of
the
Patriarches
,
Prophets
,
and
Apostles
(
to
passe
by
Angels
in
silence
)
and
partly
also
by
the
scripture
which
was
written
by
the
Prophets
and
Apostles
.
The
liuely
and
immediate
voice
of
God
did
cease
long
since
;
neither
haue
we
that
copie
which
God
himselfe
wrote
:
the
Patriarches
diuine
inspiration
.
For
there
is
not
a
iote
or
pricke
in
the
Here
the
Aduersaries
take
exception
,
and
as
els
where
often
,
so
here
they
prefer
their
Church
before
the
scripture
,
and
they
affirme
the
Church
is
more
ancient
then
the
scripture
:
For
they
say
there
was
a
Church
two
thousand
borne
not
of
mortall
seed
,
but
of
immortall
,
euen
by
the
word
of
God
,
who
liueth
and
endureth
for
euer
,
1.
Pet.
1.
23.
I
say
(
the
premisses
well
considered
)
it
shall
appeare
,
the
scripture
is
not
onely
more
ancient
then
the
Church
,
but
to
be
of
greatest
antiquitie
,
and
to
haue
beene
with
God
from
euerlasting
.
But
if
by
this
word
ye
vnderstand
both
the
matter
and
writing
;
in
this
respect
also
,
it
shall
be
no
disparagement
to
auouch
it
to
be
of
greater
antiquitie
then
the
Church
;
yea
to
be
most
ancient
,
as
we
haue
at
large
before
shewed
.
And
thus
far
of
the
first
propertie
of
the
sacred
scripture
,
and
of
the
third
controuersie
.
CHAP.
X.
Of
the
second
propertie
of
the
sacred
Scripture
,
where
begins
the
fourth
controuersie
.
THe
second
propertie
of
the
sacred
scripture
is
opened
sufficiently
in
a
manner
alreadie
,
in
the
second
controuersie
before
handled
.
This
propertie
is
this
;
that
the
Scripture
is
most
cleere
in
it selfe
,
and
most
easie
to
be
vnderstood
:
for
it
being
the
very
word
of
God
(
which
word
euerie
man
must
necessarily
graunt
,
to
be
in
it selfe
most
cleere
,
most
manifest
and
most
perspicuous
,
whether
you
respect
the
words
or
the
matter
contained
in
the
words
,
if
men
will
not
offer
extreme
iniurie
to
Gods
holy
Spirit
:
)
assuredly
it
must
follow
(
I
say
)
that
the
holy
scripture
is
in
it selfe
,
and
of
it selfe
,
most
cleere
and
euident
in
euery
part
,
and
in
euerie
respect
.
Of
this
great
perspicuitie
of
the
scripture
,
the
holy
ghost
testifieth
often
,
Psal.
119.
The
word
of
the
Lord
is
a
lanterne
to
my
feete
.
Psal.
19.
The
precept
of
the
Lord
,
saith
the
Psalmist
,
is
cleere
,
and
inlighteneth
the
eyes
.
Prou.
6.
The
commandement
is
a
lanterne
,
and
the
law
is
a
light
.
The
Lord
by
the
Prophet
Esay
,
chap.
45.
19.
saith
,
I
haue
not
spoken
in
secret
:
and
2.
Pet.
1.
19.
he
saith
,
We
haue
a
most
sure
word
of
the
Prophets
,
to
the
which
ye
do
well
that
ye
take
heede
,
as
to
a
light
that
shineth
in
a
darke
place
.
Wherefore
the
whole
scripture
,
&
al
places
of
the
scripture
,
are
by
themselues
,
and
in
themselues
most
manifest
,
most
cleere
,
and
applied
also
to
the
capacity
of
the
vulgar
sort
,
and
of
the
most
vnlettered
among
the
people
.
For
it
is
certaine
,
that
the
Lord
in
the
scriptures
doth
as
it
were
lispe
with
vs
,
Io.
3.
12.
If
I
haue
spoken
to
you
of
earthly
things
,
and
you
beleeue
not
,
that
is
,
I
haue
spoken
vnto
you
,
after
an
earthly
and
plaine
manner
,
and
I
haue
applied
my selfe
to
your
capacitie
,
&c.
I
haue
auouched
that
the
sacred
scripture
is
in
it selfe
cleere
and
easie
:
True
it
is
,
if
ye
respect
men
,
as
they
are
All
the
scripture
cleere
and
easie
to
the
weakest
beleeuer
.
1.
Cor.
2.
14.
men
,
that
is
,
naturall
and
carnall
,
the
holy
scripture
vnto
such
is
altogether
obscure
and
strange
:
For
the
naturall
man
doth
not
conceiue
the
things
which
appertaine
to
the
Spirit
of
God
.
But
if
ye
consider
the
spirituall
man
,
and
such
as
be
taught
of
God
,
I
grant
to
such
it
is
partly
obscure
,
because
they
be
as
yet
in
part
carnall
:
And
for
this
cause
the
godly
put
vp
continually
supplications
vnto
God
(
as
feeling
the
reliques
of
their
naturall
blindnes
and
corruption
)
and
making
requests
,
that
the
eyes
of
their
vnderstanding
might
be
opened
,
that
they
may
behold
the
bright
shining
light
of
the
scriptures
,
and
of
euerie
place
and
portion
of
the
scripture
,
being
otherwise
most
euident
in
it selfe
.
All
the
religious
and
godly
in
their
prayers
are
so
farre
from
laying
any
imputation
of
hardnesse
and
obscurity
on
Gods
word
;
that
they
do
euer
accuse
&
condemne
themselues
,
and
their
owne
blindnesse
and
dulnesse
.
And
albeit
this
be
true
,
that
all
the
scripture
,
and
all
places
of
the
scripture
be
simply
and
in
themselues
most
If
that
the
Gospell
be
hid
,
it
is
hidden
to
them
that
are
lost
,
2.
Cor.
4.
3.
4.
As
for
other
scriptures
which
are
more
hard
in
appearance
,
for
that
they
do
not
so
much
concerne
the
necessarie
articles
of
faith
,
and
rules
of
life
and
conuersation
,
we
may
be
ignorant
of
them
without
danger
of
faith
and
saluation
:
albeit
the
knowledge
of
such
places
might
bring
some
light
for
the
better
vnderstanding
of
the
Here
fume
the
aduersaries
,
and
endeuour
to
proue
by
They
demaund
,
whether
for
these
Scriptures
now
extant
of
the
old
and
new
Testament
,
we
haue
no
need
of
commentaries
,
which
are
now
in
the
world
verie
manie
,
written
by
manie
men
?
I
answer
,
that
the
diuine
Scriptures
of
themselues
haue
no
need
of
the
comments
and
interpretations
of
men
;
for
the
Scriptures
we
account
them
to
be
the
liuely
voice
of
God
himselfe
:
and
what
is
there
that
can
make
this
voice
of
God
more
cleere
and
euident
in
it selfe
?
Can
either
man
or
Angell
speake
anie
thing
more
cleerely
,
then
God
himselfe
?
or
doth
God
purposely
affect
obscuritie
?
both
which
to
auoch
is
verie
blasphemous
.
As
for
the
Commentaries
or
expositions
But
this
may
seeme
a
greater
question
and
more
doubtful
,
touching
the
preaching
of
Gods
word
,
and
the
expounding
of
the
Scriptures
,
by
Pastors
and
preachers
in
the
publike
assemblies
:
whether
preaching
be
not
necessarie
,
I
meane
the
liuely
preaching
of
Pastors
and
teachers
?
I
answer
,
the
Scriptures
of
God
,
which
we
account
as
the
liuely
voice
of
God
,
haue
no
need
of
this
meanes
in
themselues
;
I
say
,
that
God
and
his
word
in
themselues
need
neither
this
preaching
nor
interpretation
of
the
scriptures
:
But
the
necessitie
of
the
ministery
and
of
preaching
is
only
in
respect
of
vs
,
and
of
our
blindnesse
and
ignorance
,
which
be
but
as
children
,
yea
as
infants
in
a
manner
,
all
the
dayes
we
liue
on
earth
Ephe.
4.
1.
Cor.
13.
And
when
as
we
shall
become
men
in
the
world
to
come
,
then
shall
we
haue
neede
of
no
such
ministerie
:
for
we
shal
rest
contented
(
being
filled
with
that
CHAP.
XI
.
Of
the
third
propertie
of
the
sacred
Scripture
,
whereof
ariseth
the
fift
controuersie
.
THE
third
propertie
of
the
sacred
Scripture
is
this
,
It
is
most
[
*
](A11015-e17490-b)
*
Simplicissima
plaine
and
pure
,
whether
ye
respect
words
or
phrase
:
neither
hath
it
any
ambiguitie
or
doubtfulnesse
in
it
.
This
property
differs
from
the
former
herein
,
for
that
whereas
perspicuitie
extendes
it selfe
,
and
concernes
words
and
matter
;
this
simplicitie
or
plainnesse
(
as
I
may
so
speake
)
is
of
words
only
.
This
we
auouch
then
,
that
the
sacred
Scripture
is
of
it selfe
most
single
and
plaine
,
voide
of
all
ambiguitie
,
and
For
the
spirit
of
truth
leadeth
vs
into
all
truth
,
Io.
16.
13.
And
the
Scripture
is
giuen
of
God
by
inspiration
,
&
is
the
very
word
of
God
,
as
is
before
shewed
:
Wherefore
if
we
will
not
offer
God
extreame
iniurie
,
we
must
necessarily
graunt
,
that
the
Scripture
in
it self
is
most
plaine
,
and
[
*
](A11015-e17520-b)
*
If
the
scriptures
seeme
doubtful
,
condemne
thine
owne
sinne
and
corruption
.
simple
in
sense
and
signification
.
I
say
,
the
Scripture
in
it selfe
is
plaine
,
as
touching
the
sense
:
for
if
there
be
any
ambiguitie
in
any
words
of
scripture
,
that
diuersitie
or
darknesse
may
not
be
imputed
to
the
Scripture
,
but
to
the
blindnes
and
ignorance
of
men
,
euen
of
such
also
which
do
not
of
any
euil
purpose
of
hart
peruert
the
Scripture
.
For
there
be
many
which
impiously
wrest
the
same
to
the
one
side
and
the
other
;
when
as
they
know
right
well
notwithstanding
,
the
sense
of
the
same
Scripture
is
onely
one
,
plaine
and
euident
.
To
approue
this
plainenesse
and
simplicitie
of
the
Scriptures
,
first
the
Son
of
God
himselfe
,
in
his
disputations
against
Sathan
and
all
his
aduersaries
,
borroweth
hence
his
weapons
,
by
his
owne
example
recommending
the
sacred
scriptures
to
all
men
.
Next
after
him
the
Apostles
,
and
their
successors
,
and
the
Fathers
themselues
haue
drawen
their
arguments
from
the
sacred
scriptures
against
Heretickes
,
both
for
confirmation
of
truth
and
confutation
of
error
.
The
aduersaries
here
contend
against
this
property
of
the
sacred
scripture
,
and
they
hold
that
that
is
doubtfull
,
ambiguous
,
and
blasphemously
report
,
that
it
hath
a
nose
Here
they
obiect
,
that
the
scripture
is
full
of
tropes
,
allegories
,
Principall
heads
.
which
is
in
the
words
,
vnto
5.
principall
heads
.
For
first
there
bee
simple
or
common
words
of
diuers
acceptations
:
secondlie
,
there
bee
tropicall
or
figuratiue
words
:
thirdly
,
there
be
whole
speeches
or
sentences
,
which
carry
a
doubtfull
signification
:
fourthly
,
there
be
allegorical
speeches
consisting
of
the
continuation
of
tropes
:
fiftly
,
there
be
also
typicall
words
and
sentences
concerning
types
and
figures
.
Of
all
these
,
this
I
say
generally
;
that
in
all
such
places
the
holy
Ghost
hath
but
one
only
simple
sense
and
meaning
.
For
as
touching
words
of
diuers
significations
,
if
any
such
words
be
found
in
scripture
in
the
originals
,
Hebrue
and
Greeke
(
as
that
can
not
be
otherwise
,
but
there
must
be
such
in
the
scriptures
)
first
I
say
that
such
words
haue
but
one
signification
only
in
such
places
,
and
that
the
holy
Ghost
purposeth
and
intendeth
,
but
one
thing
by
them
.
For
the
holy
Ghost
desireth
not
to
vse
any
fallacion
or
sophistication
.
Next
I
answer
,
that
wee
may
deprehend
that
one
signification
,
and
that
one
plaine
(
this
is
my
body
)
by
the
Metonymie
,
which
is
in
the
word
body
,
the
spirit
speaketh
more
significantly
,
then
if
he
had
said
;
This
is
a
signe
of
my
body
:
For
by
that
metonymicall
phrase
,
the
holy
Ghost
plainly
auoucheth
the
sacramentall
vnion
,
which
is
of
the
signe
and
of
the
thing
signified
.
Next
I
say
,
if
the
trope
seeme
somewhat
obscure
and
strange
,
that
ye
may
finde
the
signification
of
the
same
trope
by
a
word
of
proper
signification
,
either
in
the
same
scripture
,
or
in
some
other
scripture
,
where
the
like
trope
may
be
found
.
If
ye
meet
in
scripture
with
a
sentence
seeming
ambiguous
,
CHAP.
XII
.
Of
the
Fourth
propertie
,
and
Sixt
controuersie
.
THis
we
say
also
concerning
the
sacred
scripture
,
that
it
is
most
effectuall
,
most
liuely
,
and
most
vocall
,
sounding
to
euery
man
an
answer
of
all
things
necessarie
vnto
saluation
.
The
life
which
here
I
vnderstand
,
is
not
any
fleshly
or
carnal
life
,
as
the
life
of
man
;
but
that
spirituall
life
,
as
the
life
of
God
:
and
by
a
liuely
voice
I
meane
,
a
spirituall
voice
,
speaking
not
so
much
to
the
eare
,
as
to
the
minde
of
man
.
For
first
if
ye
respect
the
substance
of
this
diuine
reuelation
,
this
which
I
auouch
,
is
without
all
controuersie
.
For
the
scripture
containes
in
it
the
word
of
God
,
which
is
liuely
&
powerfull
,
&c.
Heb.
4.
Next
in
respect
of
the
forme
of
the
reuelation
thereof
,
that
is
,
the
very
writing
of
God
,
this
is
euident
in
like
manner
;
for
it
was
giuen
and
written
by
diuine
inspiration
:
and
whatsoeuer
is
of
this
kinde
,
must
necessarily
be
in
it selfe
both
liuely
and
spirituall
.
Againe
,
this
Scripture
is
vnto
vs
,
if
not
the
liuely
voice
of
God
;
yet
certainly
in
stead
thereof
.
For
we
haue
none
other
liuely
voice
of
God
but
this
:
for
as
for
the
voice
of
the
Church
,
pastors
and
teachers
in
the
Church
,
the
same
may
erre
;
neither
may
it
properly
be
called
the
voice
of
God
.
The
voice
of
God
we
must
auouch
of
it
,
that
it
is
a
liuely
voice
:
ergo
,
&c.
Thirdly
,
the
very
Scripture
speaks
of
it selfe
,
as
hauing
a
liuely
voice
,
as
we
may
reade
,
Rom.
9.
The
Scripture
saith
&c.
Againe
,
Esaias
Scripture
is
said
to
crie
concerning
Israel
,
Rom.
9.
27.
Fourthly
,
so
many
as
propound
questions
of
any
matter
necessarie
to
saluation
,
be
sent
to
it
:
Esaie
.
S.
Should
not
a
people
inquire
at
their
God
?
from
the
liuing
to
the
dead
?
Turne
rather
to
the
law
&
to
the
testimonie
:
If
they
speake
not
according
to
this
word
,
there
is
no
morning
light
in
them
.
Againe
,
the
Sonne
of
God
himselfe
,
so
often
as
any
propounded
questions
vnto
him
of
the
law
,
of
diuorcement
,
of
the
Sabboth
,
of
the
Messias
,
of
regeneration
and
of
the
resurrection
,
or
how
to
attaine
eternall
life
:
he
alwaies
gaue
them
answer
out
of
the
sacred
Scripture
,
and
euer
he
sends
such
as
moue
any
such
doubts
,
vnto
the
Scripture
.
How
readest
thou
?
saith
hee
:
and
haue
ye
not
read
?
Haue
ye
neuer
read
?
How
is
it
written
?
Againe
,
the
Apostles
of
Christ
for
all
their
assertions
,
bring
proofe
and
testimonies
out
of
the
old
Testament
.
Apollos
was
a
man
mighty
in
Scriptures
,
He
strongly
confuted
publiquely
the
Iewes
,
with
great
vehemency
shewing
by
the
Scriptures
,
that
Iesus
was
that
Christ
,
Act.
18.
24.
28.
The
men
of
Beraea
receiued
the
word
with
all
readinesse
,
and
searched
the
scriptures
daily
,
whether
those
things
were
so
.
Act.
17.
11.
Thus
the
primitiue
Church
,
and
the
fathers
refuted
heresies
by
the
Scriptures
.
To
conclude
this
point
,
most
memorable
is
that
worthy
fact
of
Constantinus
the
Great
,
who
propounding
the
Bible
to
the
Fathers
assembled
in
the
Nicene
councell
,
spake
on
this
manner
:
Here
I
set
before
you
the
writings
Euangelicall
,
of
the
Apostles
,
and
the
sanctions
of
the
auncient
Prophets
,
which
can
informe
vs
concerning
the
sacred
law
of
God
.
To
beat
back
therefore
the
dint
of
the
sword
of
the
aduersarie
,
let
vs
learne
how
to
answer
all
obiections
of
the
aduersarie
,
out
of
the
words
which
are
giuen
vs
of
God
by
diuine
inspiration
.
Lastly
,
this
I
haue
said
,
that
the
Scripture
is
in
it selfe
liuely
and
vocall
:
for
as
concerning
deafe
and
dead
men
,
that
is
,
the
naturall
neuer
taught
of
God
,
vnto
such
(
I
say
)
it
is
but
as
deade
&
mute
.
Here
the
aduersaries
blaspheme
and
reply
,
saying
,
that
the
sacred
scripture
is
but
as
a
dead
letter
,
mute
,
and
not
able
togiue
answere
to
any
man
,
not
able
to
decide
questions
and
controuersies
in
religion
:
And
contrarily
they
glory
that
the
voice
of
the
Church
,
which
proceeds
from
the
Scripture
(
as
they
speake
)
which
is
in
grauen
by
Gods
own
Spirit
in
the
hearts
of
men
;
they
boast
,
I
say
,
that
this
is
vocall
,
and
able
to
answer
the
demaunders
of
all
questions
appertaining
to
saluation
,
&
that
this
cannot
be
wrested
nor
peruerted
,
but
euer
abides
the
same
in
al
respects
.
The
answer
to
this
calumniation
and
blasphemy
,
is
cleere
of
that
which
is
before
shewed
:
for
we
made
it
cleere
and
manifest
,
that
the
sacred
Scripture
is
most
liuely
and
vocall
in
it selfe
.
And
whereas
controuersies
are
not
so
soone
decided
by
the
Scriptures
,
the
cause
is
not
in
Gods
word
,
but
in
men
,
which
be
either
so
naturally
blind
and
dull
,
that
they
cannot
heare
&
vnderstand
the
Scripture
,
speaking
,
answering
,
yea
crying
in
their
eares
:
or
they
be
so
malitious
and
obstinate
,
that
they
will
not
heare
and
vnderstand
;
yea
that
they
will
full
often
,
against
their
owne
conscience
,
wrest
the
voice
of
the
Scripture
into
another
sense
,
and
that
to
their
owne
perdition
.
Wherefore
we
conclude
this
point
,
that
the
scripture
is
in
it selfe
,
And
further
we
be
to
remember
,
that
to
the
end
it
may
speake
as
a
liuely
voice
vnto
vs
,
and
to
the
end
we
may
vnderstand
it
concerning
all
controuersies
in
religion
,
we
must
vse
the
meanes
before
mentioned
,
&
our
very
Grammar
CHAP.
XIII
.
Of
the
fift
property
of
the
Church
,
and
of
the
seuenth
controuersie
.
NOw
it
resteth
that
we
proue
,
that
the
sacred
Scripture
is
simply
most
necessarie
.
Here
then
I
say
,
that
if
by
Scripture
yee
vnderstand
the
substance
and
the
verie
matter
contained
in
the
words
written
,
it
cannot
be
denied
that
the
scripture
is
so
necessarie
,
that
without
it
there
can
be
no
Church
in
earth
,
for
the
church
is
borne
and
bred
,
not
of
mortall
,
but
of
immortall
seede
,
which
is
the
word
of
God
,
1.
Pet.
1.
23.
But
if
ye
vnderstand
by
the
scripture
,
the
verie
writing
and
forme
of
reuelation
,
I
say
,
that
in
this
respect
also
it
is
so
necessarie
,
that
without
this
there
cannot
be
a
Church
.
For
the
liuely
voice
of
God
is
simply
necessarie
:
The
scripture
after
a
sort
,
is
the
liuely
voice
of
God
:
therefore
simply
necessarie
.
I
graunt
it
,
that
when
as
the
liuely
voice
of
God
did
sound
,
and
was
heard
in
the
Church
;
this
writing
,
and
this
forme
of
reuelation
was
not
then
so
necessarie
:
but
when
as
God
did
cease
to
speake
,
and
that
the
scripture
came
in
place
of
Gods
own
voice
;
then
the
scripture
was
no
lesse
necessary
,
then
the
liuely
voice
of
God
.
For
the
voice
of
God
must
euer
be
in
the
Church
,
that
the
church
may
haue
her
being
,
and
may
continue
on
the
earth
;
yea
this
voice
must
be
heard
by
the
Church
,
either
by
it selfe
,
or
by
that
which
may
best
supply
the
want
of
the
liuely
voice
of
God
.
Before
Moses
time
,
this
voice
it selfe
was
heard
:
after
his
time
,
this
voice
sounded
and
spake
in
,
and
by
the
voice
and
writings
of
Moses
,
and
the
Prophets
:
When
Christ
was
come
,
his
owne
liuely
voice
was
heard
:
After
Christs
ascension
,
for
a
time
the
The
Aduersaries
oppose
themselues
against
this
assertion
,
as
against
the
former
,
and
they
denie
that
the
scripture
is
simply
necessarie
:
it
is
necessary
(
say
they
)
that
is
,
it
is
profitable
or
commodious
for
the
well
being
of
a
Church
;
but
is
not
so
necessarie
for
the
being
;
nor
no
such
thing
as
without
which
the
Church
can
haue
no
being
.
And
for
this
cause
do
these
men
denie
the
necessitie
of
the
Scripture
,
that
they
may
open
the
doore
to
their
authoritie
and
traditions
,
that
is
,
to
their
owne
dreames
,
which
they
say
,
be
simply
necessary
,
and
preferre
them
before
the
scripture
.
They
are
easily
answered
by
the
rules
before
set
downe
.
For
if
by
scripture
they
vnderstand
the
substance
of
the
scripture
,
it
cannot
be
denied
that
the
scripture
is
simply
necessarie
:
but
if
they
vnderstand
not
the
substance
onely
,
but
also
the
verie
writing
;
in
this
respect
also
,
we
haue
shewed
it
by
cleere
demonstration
,
that
the
scripture
is
simply
necessarie
;
for
that
it
is
vnto
vs
in
place
of
the
liuely
voice
of
God
himselfe
.
Wherfore
their
assertion
is
false
,
howsoeuer
they
take
this
word
Scripture
either
in
this
sense
or
the
other
.
But
they
say
,
the
Church
wanted
the
scripture
neere
two
thousand
yeares
,
all
which
time
religion
was
preserued
by
tradition
only
:
Therefore
the
Scripture
is
not
simply
necessarie
.
I
answer
:
If
you
vnderstand
by
Scripture
the
verie
substance
of
the
couenant
,
then
your
argument
followeth
not
:
for
the
substance
of
the
scripture
was
in
those
verie
traditions
,
whereby
the
Church
was
edified
and
kept
.
But
if
by
this
word
ye
vnderstand
the
verie
writing
;
then
I
grant
the
scripture
was
not
extant
so
manie
yeares
:
and
I
say
,
that
it
was
not
then
necessarie
,
for
that
then
the
liuely
voice
of
God
it selfe
was
heard
.
If
they
conclude
,
that
because
it
was
not
then
necessarie
,
therefore
it
is
not
now
necessarie
;
or
that
it
was
not
necessarie
,
after
that
God
had
commanded
it
,
and
after
that
it
began
to
be
extant
:
surely
the
consequence
is
very
euill
:
for
as
ages
and
times
haue
changed
,
so
diuers
formes
of
reuelation
were
necessarie
.
Or
we
may
more
briefly
set
downe
this
controuersie
in
this
forme
.
THe
scripture
is
necessarie
not
onely
for
the
well-being
(
as
Popish
Schoole-men
speake
)
but
also
for
the
being
of
the
Church
:
Et
hactenus
est
simplex
necessitas
.
And
this
necessitie
is
in
respect
of
time
only
:
for
there
was
not
a
necessitie
of
the
scripture
in
all
ages
;
I
vnderstand
The
word
written
not
necessary
in
all
ages
.
Heb.
1.
1.
2.
by
the
word
Scripture
,
not
onely
the
substance
of
the
written
word
,
but
also
the
manner
or
forme
of
reuelation
:
but
this
simple
necessitie
must
bee
auouched
of
the
substance
and
forme
of
reuelation
in
diuers
respects
.
For
the
scripture
as
touching
the
substance
of
it
,
was
necessarie
to
the
Church
in
all
ages
,
but
in
respect
of
the
manner
of
reuealing
the
same
,
it
was
necessarie
for
a
certaine
time
only
,
to
wit
,
vntill
it
seemed
good
vnto
Almightie
God
to
teach
his
church
by
the
scripture
.
ARG.
1.
For
the
Lord
God
had
not
giuen
his
Church
the
Scripture
,
if
he
had
not
thought
it
necessarie
euum
for
the
being
of
his
Church
.
ARG.
2.
The
liuely
voice
of
God
was
necessarie
in
the
time
appointed
for
it
:
ergo
,
the
Scripture
also
is
necessary
in
the
time
the
Lord
hath
decreed
for
it
:
for
there
is
but
one
and
the
same
reason
of
both
.
ARG.
3.
It
is
necessarie
that
Gods
will
be
reuealed
and
communicated
to
the
Church
at
all
times
in
one
forme
or
other
,
either
by
Gods
own
liuely
voice
,
or
by
writing
,
or
by
both
:
but
now
the
liuely
voice
of
God
hath
ceased
:
therefore
now
the
word
written
is
necessarie
.
The
aduersaries
deny
this
absolute
necessitie
,
moued
hereunto
with
these
arguments
following
.
First
,
from
Adam
to
Moses
there
was
no
Scripture
:
Ergo.
I
answer
,
the
Lord
God
thought
it
not
necessarie
for
all
that
time
.
But
when
as
the
Lord
himselfe
began
to
write
,
and
that
the
CHAP.
XIIII
.
Of
the
sixt
propertie
of
the
Scripture
,
and
the
eight
controuersie
.
THE
Scripture
is
perfect
,
containing
in
it
all
things
necessarie
for
faith
and
manners
,
not
onely
sufficiently
,
but
also
abundantly
:
for
this
is
the
perfection
which
heere
wee
doe
auouch
.
The
sense
then
of
the
Proposition
is
this
:
This
kind
of
reuelation
containes
all
things
,
&c.
The
proofe
is
this
.
Argument
1.
The
liuely
voice
of
God
contained
all
articles
or
instructions
concerning
faith
and
manners
:
Ergo
,
so
doth
the
Scripture
.
The
reason
of
the
argument
is
euident
;
for
that
nothing
,
in
respect
of
substance
,
was
spoken
by
that
liuely
voice
,
which
is
not
recorded
in
the
Scripture
.
ARG.
2.
If
the
Scripture
contained
not
all
things
necessarie
perfectly
,
then
euill
were
the
condition
of
our
Church
,
and
of
our
time
,
which
heareth
not
the
liuely
voice
of
anie
man
speaking
by
diuine
inspiration
,
nor
of
any
prophet
or
Apostle
.
ARG.
3.
The
religious
and
such
as
be
taught
of
God
,
haue
an
holy
experience
of
the
sufficiencie
of
the
Scriptures
,
and
of
the
fulnesse
of
it
.
Adde
to
these
arguments
these
diuine
testimonies
.
Deut.
4.
Ye
shall
not
ad
to
the
word
that
I
speake
,
&c.
Reuel
.
22.
If
anie
shall
adde
to
these
things
,
God
shall
adde
vnto
him
the
plagues
which
are
written
in
this
booke
.
Albeit
these
sayings
are
to
bee
vnderstood
properly
of
particular
books
,
yet
the
same
reason
serues
for
all
books
of
the
canonicall
scripture
:
and
surely
the
reason
binds
more
strongly
:
for
if
we
may
not
ad
to
particular
books
,
how
much
lesse
is
it
lawfull
to
adde
to
the
whole
Canon
.
Prou.
30.
Thou
shalt
ad
nothing
to
his
words
:
This
seemes
to
be
vnderstood
of
the
whole
Scripture
.
Matth.
28.
Teaching
to
obserue
all
things
which
I
commanded
you
.
Gal.
1.
8.
If
we
or
an
Angell
from
heauen
shall
preach
vnto
you
another
Gospel
,
or
otherwise
then
that
which
we
haue
preached
vnto
you
,
let
him
be
accursed
.
Ioh.
20.
These
things
are
written
that
ye
may
beleeue
,
&c.
And
as
for
the
iudgment
of
the
Aduersaries
in
this
matter
,
which
affirme
that
the
scripture
is
lame
and
maimed
,
chiefly
note
Bellarmine
and
his
arguments
for
this
purpose
.
They
teach
the
scriptures
to
bee
defectiue
and
weake
,
that
we
might
giue
place
to
their
traditions
and
forgeries
:
wherefore
let
vs
a
little
consider
this
matter
of
And
shall
change
the
ordinances
which
Moses
[
*
](A11015-e18500-b)
*
Quos
nobis
tradidit
Moses
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
gaue
vs
,
or
which
wee
had
from
Moses
by
tradition
.
2.
Thess.
2.
15.
Keepe
the
tradition
or
doctrine
[
*
](A11015-e18560-b)
*
Traditam
doctrinam
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
deliuered
vnto
you
,
which
ye
were
taught
,
either
by
word
,
or
by
our
Epistle
.
The
word
tradition
in
Scripture
is
giuen
other
whiles
to
things
ncessarie
and
continuing
;
and
sometimes
to
things
not
necessarie
and
temporarie
.
The
testimonie
which
is
2.
Thess.
2.
vers.
15.
is
of
necessarie
doctrine
.
The
place
which
is
cited
out
of
the
Acts
,
16.
4.
is
of
ceremonies
:
for
heere
the
Spirit
speaketh
of
a
decree
of
the
Councell
holden
at
Ierusalem
concerning
bloud
,
and
things
offered
to
idols
,
and
that
which
is
strangled
:
Of
which
Act.
15.
28.
As
touching
traditions
which
concerne
necessarie
points
of
faith
&
manners
,
they
were
first
deliuered
by
the
liuely
voice
of
Christ
&
his
Apostles
:
and
then
the
short
summe
of
them
recorded
in
bookes
,
as
may
appeare
by
that
speech
of
the
Apostle
concerning
the
Lords
supper
,
1.
Cor.
11.
23.
And
againe
1.
Thess.
4.
2.
[
*
](A11015-e18620-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
where
he
giueth
rules
of
an
honest
conuersation
.
And
againe
2.
Thess.
2.
15.
And
as
touching
traditions
which
be
not
necessarie
,
but
ceremoniall
,
they
were
either
recorded
,
as
of
Ecclesiasticall
rites
,
1.
Cor.
11.
14.
or
not
recorded
.
1.
Cor.
11.
34.
Other
things
will
I
set
in
order
when
I
come
.
He
promiseth
heere
to
set
in
order
,
but
ceremonies
,
and
namely
such
as
did
concerne
the
Lords
supper
.
Of
ceremonies
,
onely
this
I
wil
say
,
they
did
no
way
exceed
,
neither
were
The
aduersaries
vnderstand
by
Tradition
,
their
vnwritten
veritie
,
not
that
which
is
no
where
found
written
,
but
that
which
is
not
written
by
the
first
author
thereof
,
that
is
,
by
him
which
deliuered
the
same
by
his
owne
liuely
voice
.
This
then
the
Papists
do
here
professe
,
that
they
cannot
find
their
traditions
in
the
Scriptures
,
nor
proue
them
by
the
Scriptures
.
CHAP.
XV.
Of
the
seuenth
propertie
,
and
ninth
controuersie
.
THE
sacred
scripture
is
the
iudge
of
all
controuersies
:
I
meane
such
controuersies
,
as
are
concerning
religion
.
Now
there
bee
two
principall
controuersies
concerning
religion
;
the
first
is
of
the
scripture
it selfe
,
who
shall
be
iudge
here
,
or
how
it
may
be
tryed
,
that
the
scripture
is
the
word
of
God
.
The
second
He
shall
teach
you
all
things
,
and
bring
all
things
to
[
*
](A11015-e18850-b)
*
Suggeret
.
remembrance
which
I
haue
told
you
.
And
hereunto
may
also
be
added
the
common
experience
of
the
Saints
.
There
are
other
meanes
to
prooue
this
,
but
lesse
principall
,
among
which
the
testimony
of
the
Church
is
one
.
The
aduersaries
withstand
this
conclusion
,
and
infring
it
,
with
these
arguments
.
First
the
scripture
is
not
written
in
mens
hearts
with
the
finger
of
God
,
neither
is
it
the
primary
voice
of
God
.
Secondly
,
the
scripture
is
of
no
antiquity
.
Thirdly
,
it
is
obscure
.
Fourthly
,
ambiguous
,
&c.
Bellarmine
ads
more
to
these
,
of
which
ye
may
read
in
him
.
They
conclude
,
that
the
voice
of
the
Church
is
the
principall
and
proper
voice
of
the
holy
Ghost
,
as
he
is
the
Iudge
of
controuersies
.
Their
proofe
is
this
:
The
scripture
is
written
in
the
heart
of
the
Church
with
Gods
own
finger
,
&
this
is
the
primary
voice
of
God
:
And
whatsoeuer
excellency
wee
doe
ascribe
to
the
scripture
,
that
they
attribute
to
their
owne
Church
,
which
is
nothing
els
but
a
den
of
theeues
.
And
that
the
spirit
being
this
great
iudge
,
is
not
bound
to
one
sort
of
men
,
as
those
of
the
Ecclesiasticall
function
,
the
Pope
and
Councels
(
as
they
speak
)
but
doth
performe
this
office
without
all
respect
of
persons
,
in
whom
and
by
whom
soeuer
it
seemeth
good
vnto
himselfe
;
this
is
manifest
,
first
:
for
if
the
holy
Ghost
be
not
the
Iudge
both
of
the
very
context
of
the
scripture
,
whether
it
be
Gods
word
,
and
of
the
interpretation
of
scripture
;
if
he
be
not
(
I
say
)
in
man
himselfe
,
assuredly
there
can
be
no
faith
.
For
the
spirit
only
begetteth
faith
in
mans
heart
.
Secondly
,
the
holy
Ghost
executeth
his
other
offices
freely
in
&
by
any
man
;
therefore
so
may
he
this
function
of
iudging
.
And
all
these
things
worketh
euen
the
selfe
same
spirit
,
distributing
to
euery
man
seuerallie
as
he
will
.
And
Esay
,
54.
All
thy
children
shall
be
taught
of
God
.
Ier.
31.
I
will
write
my
lawes
in
their
harts
.
The
aduersaries
impugne
this
truth
of
God
with
some
arguments
of
their
owne
,
of
which
ye
may
reade
in
Bellarmine
.
And
these
men
binde
the
holy
Ghost
to
the
Pope
,
and
to
councels
confirmed
by
him
,
which
point
our
men
impugne
also
&
refute
with
many
arguments
,
of
which
this
is
one
:
that
of
their
conclusion
,
this
must
be
the
consequent
,
that
the
Pope
and
his
councels
must
be
aboue
the
scriptures
:
which
thing
is
absurd
to
be
graunted
.
See
more
arguments
of
this
subiect
in
their
disputations
.
CHAP.
XVI
.
Of
the
eight
propertie
,
and
the
tenth
controuersie
.
LASTLY
,
we
auouch
that
the
sacred
scripture
is
of
highest
authority
,
excellency
and
Pillar
and
ground
of
truth
,
1.
Tim.
3.
15.
And
it
hath
many
other
titles
,
which
are
giuen
to
it
often
in
the
scriptures
.
This
is
prooued
by
the
former
demonstrations
,
as
these
:
The
scripture
is
the
word
of
God
,
it
is
most
perspicuous
,
it
is
most
pure
and
simple
,
&c.
Ergo.
The
aduersaries
vary
in
iudgment
touching
this
authority
of
Scripture
:
For
some
of
them
detract
from
this
soueraigne
authority
of
it
,
affirming
that
of
it selfe
it
is
not
authentical
,
but
takes
authoritie
and
estimation
from
the
Church
.
Of
this
minde
are
these
,
Eckius
in
Enchiridio
.
Pighius
in
his
booke
de
Hierarchia
,
and
one
Hermannus
an
impudent
Papist
,
he
with
a
black
mouth
auoucheth
it
,
that
the
scripture
is
of
no
more
validity
without
the
testimony
of
the
Church
,
then
AEsops
Fables
,
&c.
Others
,
more
late
writers
and
more
subtile
,
say
,
that
the
scripture
hath
authoritie
in
and
by
it selfe
,
and
is
authentical
;
but
not
to
vs
,
before
the
church
approue
it
,
and
ascertain
it
to
be
so
.
Of
this
iudgment
be
these
:
Bellarmine
,
Coclaeus
,
Canus
,
Stapleton
,
Canisius
,
&c.
They
which
speake
thus
,
that
the
written
word
of
God
is
not
authenticall
to
vs
,
before
the
iudgment
of
the
Church
be
manifested
:
these
men
(
I
say
)
haue
this
meaning
,
that
we
bee
not
bound
to
beleeue
that
the
Scriptures
bee
authenticall
,
before
the
iudgment
of
the
Church
be
past
of
it
;
and
that
we
sinne
not
at
all
,
if
wee
beleeue
them
not
before
the
definitiue
sentence
of
the
Church
.
But
we
hold
this
to
be
false
also
,
to
say
that
the
scripture
is
not
to
vs
authenticall
,
without
the
authority
of
the
Church
:
For
it
is
the
holy
Ghost
that
teacheth
euery
man
to
know
&
beleeue
that
the
scripture
is
authenticall
,
and
hath
soueraigne
authority
in
it selfe
.
And
this
he
teacheth
,
not
by
any
externall
meane
CHAP.
XVII
.
Questions
more
accidentall
concerning
the
holy
Scripture
:
and
first
of
the
bookes
wherein
the
same
is
contained
.
THE
first
question
is
concerning
the
books
of
holy
scripture
:
These
bookes
are
commonly
called
(
for
the
excellency
of
them
)
The
Bible
.
The
Bible
,
as
it
is
commonly
receiued
and
caried
in
hands
,
containes
in
it
two
sorts
of
books
:
the
first
is
of
books
Canonicall
:
and
the
second
is
Apocryphal
.
Regular
or
Canonicall
bookes
are
such
,
as
giue
rule
and
direction
touching
faith
and
manners
.
The
bookes
of
Moses
are
the
first
Canon
,
or
president
sent
from
God
,
-
1.
The
5.
bookes
of
Moses
.
-
2.
Ioshua
.
1.
booke
.
-
3.
The
booke
of
iudges
.
1.
-
4.
Ruth
.
1.
booke
.
-
5.
The
bookes
of
Samuel
.
2.
-
6.
The
bookes
of
Kings
.
2.
-
7.
The
bookes
of
Chronicles
.
2.
-
8.
Ezra
,
1.
booke
.
-
9.
Nehemias
1.
booke
.
-
10.
Hester
.
1.
booke
.
-
11.
Iob.
1.
booke
.
-
12.
Psalmes
.
-
13.
Prouerbs
.
-
14.
Ecclesiastes
.
-
15.
The
book
of
Canticles
.
-
16.
Esaiah
.
-
17.
Ieremiah
.
-
18.
Ezechiel
.
-
19.
Daniel
.
-
20.
The
twelue
small
Prophets
.
The
Canonicall
books
of
the
New
Testament
are
these
,
which
are
commonlie
.
receiued
.
-
1.
The
Gospel
according
to
S.
Matthew
.
-
2.
The
Gospel
according
to
S.
Marke
.
-
3.
The
Gospel
according
to
S.
Luke
.
-
4.
The
Gospel
according
to
S.
Iohn
.
-
5.
The
Acts
of
the
Apost
.
-
6.
S.
Pauls
Epistle
to
the
Romans
.
-
7.
S.
Pauls
Epistles
to
the
Cormthians
.
2.
-
8.
The
Epistle
to
the
Gal.
-
9.
The
Epistle
to
the
Ephesians
.
-
10
The
Epistle
to
the
Philippians
.
-
11.
The
Epistle
to
the
Colossians
.
-
12.
The
Epistles
to
the
Thessalonians
.
2.
-
13.
The
Epistles
to
Timothie
.
2.
-
14.
The
Epistle
to
Titus
.
-
15.
The
Epistle
to
Philemon
.
-
16.
The
Epistle
to
the
Hebrues
.
-
17.
The
Epistle
of
Saint
Iames.
-
18.
The
Epistles
of
Saint
Peter
.
2.
-
19.
The
Epistles
of
Saint
Iohn
.
3.
-
20.
The
Epistle
of
Saint
Iude.
-
21.
The
booke
of
the
Reuelation
of
Saint
Iohn
.
And
whereas
some
haue
doubted
for
a
time
of
some
of
these
bookes
,
as
of
the
Epistle
to
the
Hebrues
,
the
Epistle
of
Saint
Iames
,
the
last
of
S.
Peter
,
the
2.
and
3.
of
S.
Iohn
,
the
Epistle
of
Iude
,
and
the
Apocalypse
:
yet
they
were
neuer
vtterly
reiected
,
but
for
a
time
onely
doubted
of
,
whether
they
might
be
accepted
as
Canonical
.
These
Canonical
books
of
the
Old
and
New
Testament
were
written
by
holy
men
,
as
they
were
moued
by
the
holy
Ghost
,
2.
Pet.
1.
21.
And
of
these
,
some
are
called
the
Prophets
,
which
wrote
the
bookes
of
the
Old
Testament
,
so
called
,
because
they
were
gouerned
by
the
spirit
of
prophecy
:
Some
be
called
Apostles
,
so
called
,
because
of
their
function
,
&
these
wrote
the
books
of
the
New
Testament
.
The
books
of
the
old
&
new
Testament
some
haue
their
writers
names
expressely
set
downe
,
or
noted
by
speciall
characters
or
signes
:
some
haue
no
names
at
all
annexed
,
whereby
the
holy
Ghost
would
signify
vnto
vs
,
that
these
men
were
but
instruments
onely
,
and
not
the
very
authors
of
such
books
:
wherefore
we
be
not
so
much
to
respect
their
names
,
nor
so
busily
to
inquire
after
them
,
if
they
be
not
expressed
.
Thus
farre
of
the
Canonicall
bookes
.
Now
as
concerning
the
Apocryphall
bookes
:
they
be
so
called
,
because
the
Church
would
haue
them
kept
hid
,
and
not
to
be
read
or
taught
publickly
in
the
Churches
;
the
priuate
reading
of
them
was
onely
permitted
.
The
Apocryphall
bookes
are
such
as
were
found
onely
annexed
to
the
old
Testament
,
and
they
bee
eleuen
in
number
.
-
1
Iudith
.
-
2
Tobit
.
-
3
Esdras
third
&
fourth
booke
.
-
4
The
Wisedome
of
[
*
](A11015-e20340-b)
*
falsly
so
called
.
Salomon
.
-
5
Ecclesiasticus
.
-
6
Baruch
.
-
7
The
Epistle
of
Ieremiah
.
-
8
Additions
to
Daniel
.
-
9
The
Prayer
of
Manasses
.
-
10
The
two
bookes
of
Machabees
.
-
11
The
supplement
of
Hester
,
from
the
third
ver.
of
the
tenth
chap.
Among
these
some
there
are
,
which
the
verie
aduersaries
account
to
be
Apocryphall
.
First
,
the
prayer
of
Manasses
.
Secondly
,
the
third
and
fourth
booke
of
Esdras
.
Thirdly
,
the
third
and
fourth
booke
of
Machabees
,
wherof
Athanasius
maketh
mention
in
his
Synopsis
.
But
we
are
to
proue
,
that
all
these
before
named
,
bee
Apocryphall
.
The
first
Argument
is
from
the
Writers
:
All
the
Canonicall
bookes
of
the
old
Testament
were
written
by
the
Prophets
:
But
these
were
not
written
by
the
Prophets
:
Therfore
they
be
not
Canonical
,
but
Apocryphal
.
I
proue
the
Proposition
,
Luk.
16.
They
haue
Moses
and
the
Prophets
,
that
is
,
the
bookes
of
Moses
and
the
Prophets
.
Luke
24.
27.
of
Christ
it
is
written
,
that
he
began
at
Moses
and
at
all
the
prophets
,
and
interpreted
vnto
them
in
all
the
Scriptures
,
the
things
which
were
written
of
him
:
Therefore
Moses
and
the
Prophets
were
the
writers
of
the
old
Testament
.
To
the
Rom.
16.
He
cals
the
scriptures
of
the
old
Testament
,
the
Propheticall
Scriptures
.
And
2.
Pet.
1.
19.
The
most
sure
word
of
the
Prophets
.
And
for
the
assumption
:
But
these
were
not
written
by
the
Prophets
,
Machabees
:
Ergo.
2.
ARG.
This
is
from
the
language
wherin
all
the
canonical
Scriptures
were
written
.
They
were
written
(
I
say
)
in
the
language
of
Canaan
,
in
the
Hebrue
tongue
,
which
was
the
speech
of
the
Prophets
,
wherein
they
wrote
their
prophecies
:
But
these
bookes
be
not
written
in
the
Hebrue
tongue
,
but
all
for
the
most
part
in
Greeke
:
therfore
our
proposition
or
assertion
is
manifest
.
The
Assumption
is
euident
,
that
I
shall
not
neede
to
cite
either
the
testimonie
of
the
Fathers
,
or
the
aduersaries
owne
confession
.
ARG.
3.
is
from
the
testimonie
of
the
old
Church
of
the
Iewes
.
If
these
books
were
Canonicall
,
the
old
Hebrues
had
heard
some
thing
of
them
:
But
they
neuer
heard
of
them
:
Therefore
they
be
not
Canonicall
.
The
Proposition
is
cleere
:
I
proue
the
Assumption
.
In
Ezraes
time
all
the
canonicall
bookes
were
gathered
into
one
volume
;
and
the
Iewes
care
was
such
of
them
,
that
they
numbred
all
the
letters
which
were
found
in
the
Prophets
,
&
set
down
the
sum
of
them
:
how
much
more
would
they
haue
had
care
of
these
whole
bookes
,
if
they
had
heard
of
them
.
The
4.
ARG.
is
from
the
testimonie
of
the
late
Church
of
the
Iewes
,
which
was
in
Christs
time
.
If
these
books
were
canonicall
,
then
the
latter
Rabbins
or
Iewish
Writers
would
haue
accepted
them
:
but
they
did
not
receiue
them
,
but
reiect
them
:
Therefore
they
bee
not
canonicall
.
I
proue
the
Proposition
:
For
out
of
all
question
,
if
they
had
not
receiued
the
Canonicall
bookes
,
Christ
would
haue
taxed
them
for
it
,
for
that
he
so
reprehends
them
for
their
sinister
and
false
interpretations
of
the
Canonicall
Scriptures
.
The
Aduersaries
grant
the
Assumption
.
The
5.
ARG.
is
from
the
testimonie
of
Christ
and
his
Apostles
.
If
these
before
named
books
were
canonicall
,
then
Christ
and
his
Apostles
would
haue
cited
them
somewhere
for
confirmation
of
their
doctrines
:
but
that
can
neuer
bee
found
they
did
,
no
not
in
all
the
new
Testament
:
therefore
they
be
not
Canonicall
.
The
proposition
is
manifest
:
The
matter
it selfe
will
make
sure
the
Assumption
.
The
6.
ARG.
These
Apocryphall
bookes
containe
some
things
differing
from
the
canonical
scriptures
,
some
things
contrarie
,
some
things
false
,
some
things
fabulous
,
and
some
things
impious
:
Therefore
these
bookes
be
not
canonicall
.
I
proue
the
Antecedent
.
Tobit
.
3.
8.
and
3.
25.
5.
15.
and
11.
12.
Iudith
8.
6.
and
9.
2.
and
9.
13.
and
16.
8.
Baruch
6.
2.
the
Additions
of
Daniel
13.
1.
and
14.
32.
the
Additions
to
Hester
15.
1.
2
Mach.
2.
1.
7.
8.
27.
and
12.
43.
and
14.
37.
and
15.
39.
The
7.
ARG.
These
bookes
containe
contrarieties
,
and
points
repugning
one
another
.
Conferre
1.
Mach.
6.
8.
with
2.
Mach.
1.
16.
and
2.
Mach.
9.
5.
Conferre
1.
Mach.
9.
3.
and
2.
Machab.
10.
1.
Conferre
1.
Machab.
4.
36.
and
2.
Mach.
10.
1.
Conferre
1.
Mach.
6.
17.
and
2.
Mach.
10.
11.
The
8.
ARG.
is
taken
from
an
humane
testimonie
,
first
,
of
Councels
:
secondly
,
of
Fathers
;
the
ancient
first
,
next
,
the
latter
writers
.
The
Councels
which
giue
canons
touching
the
canonicall
bookes
,
and
the
Apocryphal
,
are
these
for
the
most
part
:
The
Laodicen
Councel
,
which
was
held
in
the
yeere
after
Christs
incarnation
300.
The
3.
Councel
of
Carthage
in
the
yeere
400.
The
Trullan
in
the
yeere
600.
The
Florentine
in
the
yeere
1150.
The
Tridentine
in
our
age
.
Of
these
we
may
reason
thus
:
The
Laodicen
Councell
(
the
most
ancient
here
numbred
)
reiects
these
bookes
as
Apocryphall
:
See
the
59.
Canon
of
that
Councell
:
Ergo.
But
the
aduersaries
obiect
heere
:
that
at
this
time
before
the
third
Councell
of
Carthage
,
the
canonicall
bookes
were
not
distinctly
known
.
I
answer
,
first
,
that
this
councell
was
not
held
till
foure
hundred
yeeres
after
Christ
:
but
it
is
absurd
to
say
,
that
there
was
no
Canon
knowne
,
or
that
the
canonicall
books
were
not
discerned
till
this
time
.
Ergo.
Secondly
,
I
answer
,
that
Councell
was
not
general
,
but
prouinciall
:
But
a
prouinciall
Councell
may
not
prescribe
any
canon
for
the
Catholike
Church
:
Ergo.
But
,
they
say
,
this
Councell
was
confirmed
by
that
of
Trullan
.
I
answer
,
that
the
Laodicen
Councell
also
was
approued
by
this
:
and
that
the
Trullan
Councel
is
reiected
by
the
Papists
themselues
in
manie
things
.
Thus
far
of
Councels
:
now
for
the
ancient
Fathers
:
they
also
did
reiect
these
bookes
,
as
Apocryphall
:
Ergo.
I
proue
this
by
an
induction
.
1.
Athanasius
in
his
Synopsis
.
2.
Cyril
of
Ierusalem
.
3.
Hilary
Bishop
of
Pictauia
.
4.
Melito
bishop
of
Sardinia
.
5.
Nazianzen
in
his
poem
.
6.
Hierom
in
his
prologo
Galeato
,
which
is
prefixed
before
the
books
of
Kings
.
7.
Gregorie
the
Great
.
8.
Ioseph
against
Appian
.
9.
Ruffin
in
the
exposition
of
the
Symbole
Apostolicall
.
10.
Augustine
.
The
aduersaries
here
except
,
saying
:
But
these
men
haue
spoken
of
the
canon
of
the
old
Testament
of
the
Hebrues
(
say
they
)
&
not
of
Christians
?
I
answer
first
,
as
if
the
Hebrues
had
one
canon
&
the
Christians
another
?
Secondly
,
they
did
approue
that
very
canon
of
the
Hebrues
.
But
it
may
be
(
say
they
)
that
then
peraduenture
there
was
no
Canon
known
or
determined
of
by
the
Church
.
I
answer
,
and
I
demand
then
,
when
was
this
decreed
?
and
in
what
Councell
?
was
this
done
in
the
Councell
of
Trent
?
but
this
is
too
late
,
for
this
Councell
was
euen
in
our
age
.
Was
it
decreed
in
the
Florentine
Councell
?
that
is
but
little
elder
.
Was
this
Canon
agreed
vpon
in
the
third
Councell
of
Carthage
?
But
that
Councell
,
1.
was
but
prouinciall
.
2.
and
this
is
reiected
of
the
very
Papists
themselues
in
some
things
,
as
in
the
canon
of
the
high
Priest
,
which
in
number
is
the
26.
They
will
say
,
this
Councell
was
confirmed
by
the
Trullan
Councell
.
I
answer
.
1.
So
was
the
Laodicen
.
2.
So
the
canon
was
concluded
or
established
later
,
to
wit
,
in
the
yeare
of
Christ
400.
3.
The
Trullan
Councell
is
reiected
in
many
things
of
the
verie
Papists
.
4.
After
the
Trullan
Councell
there
were
Fathers
which
would
not
receiue
the
Apocryphall
bookes
.
And
so
now
let
vs
come
to
the
second
classe
of
Fathers
,
that
is
,
to
the
latter
Writers
.
Heere
then
I
reason
thus
:
The
late
Writers
doe
not
reckon
these
bookes
among
the
Canonicall
:
Ergo.
This
I
proue
by
an
induction
.
[
*
](A11015-e20990-b)
*
Lib.
de
Officiis
.
Isidore
,
Iohn
Damascen
,
Nicephorus
,
Leontius
,
Rabanus
Maurus
,
Radulphus
,
Lyranus
,
Carthusianus
,
Abulensis
,
Antoninus
,
Hugo
Cardinalis
,
Erasmus
in
some
of
his
writings
,
Cardinall
Caietanus
.
All
these
were
after
the
Trullan
Councell
;
yea
some
of
them
were
reputed
for
sonnes
by
the
Church
of
Rome
after
the
Florentine
Councell
.
By
these
testimonies
first
of
Councels
;
next
,
of
Fathers
,
it
is
euident
,
that
none
of
these
bookes
was
accepted
for
Canonicall
in
anie
lawfull
iudgment
:
for
if
there
had
beene
anie
such
matter
,
so
manie
ancient
and
late
Writers
would
no
doubt
haue
so
acknowledged
.
Wherefore
these
bookes
are
Apocryphall
,
and
so
to
be
accounted
.
The
aduersaries
for
their
defence
alleage
also
humane
testimonies
,
and
this
in
a
manner
is
all
they
can
say
:
They
cite
the
Councels
before
named
,
as
the
third
of
Carthage
,
the
Trullan
,
Florentine
,
and
the
Councell
of
Trent
.
But
we
reiect
the
two
latter
as
tyrannicall
,
and
congregate
purposely
to
oppresse
the
truth
and
light
of
God
.
And
touching
the
Trullan
,
and
the
third
Councel
of
Carthage
,
we
haue
set
downe
our
iudgment
.
And
as
for
Fathers
,
they
bring
forth
for
this
matter
principally
the
Popes
themselues
,
as
Pope
Innocentius
,
and
Gelasius
,
and
Augustine
in
some
place
.
But
I
answer
,
that
they
cannot
bring
so
many
as
we
can
,
nor
so
ancient
for
themselues
.
Secondly
,
when
these
Fathers
,
which
they
name
,
call
these
bookes
canonicall
,
which
we
reiect
as
Apocryphall
,
they
take
the
name
of
Canonicall
bookes
,
more
largely
then
we
,
to
wit
,
for
bookes
which
haue
some
such
sanctity
,
as
in
prophane
Writers
cannot
be
found
;
and
they
call
them
so
,
not
for
that
they
meane
that
they
are
of
like
authoritie
with
the
Canonicall
bookes
of
Scripture
.
And
we
denie
not
,
but
that
in
many
of
these
such
holinesse
may
appeare
,
as
cannot
be
found
in
the
bookes
of
prophane
authours
.
And
thus
farre
of
the
Apocryphall
bookes
.
CHAP.
XVIII
.
Of
the
authenticall
Edition
of
the
Bible
.
WHereas
there
be
extant
many
Editions
of
the
Bible
in
diuers
languages
,
as
the
Hebrue
,
Greek
,
and
Latine
,
&
other
proper
tongues
,
it
is
a
question
which
of
these
must
be
reputed
for
authenticall
?
I
answer
,
the
Hebrue
edition
of
the
old
,
and
the
Greek
of
the
new
Testament
,
is
authenticall
;
&
so
must
be
accounted
:
so
that
all
things
are
to
be
determined
by
these
,
&
all
other
editions
must
be
approoued
so
far
as
they
agree
with
these
.
Wee
will
therefore
first
speake
of
the
Hebrue
edition
of
the
old
Testament
:
we
auouch
then
,
that
the
Hebrue
edition
of
the
old
testament
is
authenticall
.
This
proposition
shall
haue
his
confirmation
,
after
we
haue
giuen
a
short
preface
touching
the
Hebrue
tongue
,
and
the
writing
of
the
old
testament
in
that
language
,
and
the
preseruation
of
these
bookes
of
the
old
testament
,
written
in
the
Hebrue
tongue
to
this
day
.
The
Hebrue
tongue
was
the
first
,
and
the
[
*
](A11015-e21130-b)
*
The
Hebrue
tongue
onely
before
the
floud
.
Gen.
11.
1.
only
language
on
earth
to
the
floud
,
and
to
the
building
of
the
tower
of
Babel
,
Gen.
11.
1.
9.
The
whole
earth
was
of
one
lauguage
,
and
of
one
speech
,
or
[
*
](A11015-e21160-b)
*
Et
verba
erant
eadem
.
had
the
same
words
.
At
the
building
of
Babel
began
the
confusion
of
languages
,
and
from
the
Hebrue
,
as
from
the
mother
of
all
the
rest
,
all
other
tongues
had
their
first
beginning
:
for
all
other
languages
are
nothing
els
in
a
manner
,
but
as
Dialects
to
the
Haggai
,
Zacharias
&
Malachie
wrote
their
prophecies
in
this
very
language
.
Thus
farre
of
the
Hebrue
tongue
.
The
olde
testament
was
written
first
in
this
Hebrue
and
holy
tongue
.
The
first
writer
was
Moses
:
the
prophets
Now
to
speake
of
the
preseruation
of
these
bookes
of
the
old
Testament
:
the
bookes
of
Moses
&
the
prophets
,
that
is
,
the
old
Testament
written
in
Hebrue
,
was
kept
by
the
admirable
prouidence
of
almighty
God
vnto
this
day
.
They
were
preserued
(
I
say
)
in
most
perillous
&
hard
times
,
as
in
the
burning
of
the
citie
and
of
the
temple
of
Antiochus
Epiphanes
:
for
hee
raged
also
against
these
very
books
;
&
in
the
great
persecutions
which
were
after
Christ
,
vnder
the
Roman
Emperours
.
But
here
it
is
demanded
,
whether
the
same
very
books
which
were
written
by
Moses
&
the
Prophets
before
the
captiuity
,
be
come
into
our
hands
?
I
answer
,
for
this
matter
,
diuers
men
haue
thought
diuersly
.
For
there
were
that
thought
,
that
those
bookes
which
Moses
&
the
prophets
left
,
were
lost
when
the
temple
and
the
citie
were
destroyed
with
fire
,
and
that
these
which
we
haue
,
were
repaired
and
written
ouer
againe
by
Ezra
the
Scribe
,
inspired
by
God
,
&
called
extraordinarily
for
this
purpose
.
Of
this
iudgment
are
these
,
[
a
](A11015-e21390-b)
a
Epist.
ad
Chilonem
.
Basil
,
Irenaeus
,
Tertullian
,
Clemens
Alexandrinus
,
[
b
](A11015-e21410-b)
b
Lib.
de
Offic.
Isidorus
,
Rabanus
Maurus
,
Leontius
.
It
may
be
they
were
thus
minded
,
because
of
that
storie
or
fable
rather
,
which
we
may
reade
Esdras
4.
14.
But
that
booke
is
Apocryphall
,
and
reiected
not
onely
of
our
Church
,
but
also
of
the
Church
of
Rome
.
The
point
may
be
thus
refuted
.
If
Ezra
had
written
ouer
these
bookes
againe
,
then
assuredly
it
is
most
like
,
that
he
would
haue
written
them
,
not
in
the
Hebrue
,
but
in
the
Chaldee
tongue
,
or
in
a
mixt
language
of
Hebrue
and
Chaldee
together
:
for
that
Ezra
did
write
two
bookes
in
that
mixt
maner
,
euen
those
two
bookes
of
Esdras
.
Secondly
,
Nehem.
8.
Ezra
is
said
to
haue
brought
forth
,
and
to
haue
read
,
not
his
owne
bookes
,
or
bookes
which
he
had
written
,
but
the
bookes
of
the
law
of
Moses
.
Thirdly
,
it
is
not
like
,
but
some
godly
man
,
or
Prophet
,
or
some
other
was
left
,
which
in
that
time
of
the
fire
,
preserued
these
sacred
books
,
or
kept
some
copie
of
them
:
&
the
rather
,
for
that
than
,
out
of
al
doubt
,
Ezechiel
&
Daniel
the
prophets
liued
.
4.
The
very
name
which
Daniel
giues
to
the
Chaldee
monarchie
(
calling
it
the
golden
empire
)
doth
argue
that
this
did
not
so
rage
against
the
sacred
books
of
God
:
for
if
this
monarchy
had
laide
such
violent
hands
on
Gods
books
,
assuredly
the
holy
Ghost
would
not
haue
giuen
it
a
name
of
such
excellency
.
Therefore
that
assertion
is
false
:
and
the
contrary
is
true
,
to
wit
,
that
the
books
of
Moses
&
the
old
Prophets
were
preserued
from
daunger
,
when
the
Temple
and
the
City
were
consumed
with
fire
,
as
also
in
the
captiuity
,
and
so
be
reserued
by
diuine
prouidence
,
and
so
deliuered
by
Gods
owne
hand
at
last
into
our
possessions
.
Neither
yet
do
we
gaine-say
,
what
the
godly
haue
recorded
,
that
is
,
that
Ezra
after
the
captiuity
,
did
reuise
the
books
of
Moses
and
the
Prophets
,
digested
them
into
one
volume
,
and
set
them
downe
in
this
certaine
order
.
Thus
farre
of
this
question
.
Now
it
resteth
,
after
the
premisses
,
that
we
prooue
the
Hebrue
edition
of
the
old
Testament
to
be
only
authenticall
.
That
edition
which
was
written
in
the
first
language
that
euer
was
,
and
first
in
the
primarie
language
,
and
hath
beene
preserued
in
that
tongue
,
purely
&
fully
,
euen
vnto
our
times
;
I
say
,
that
edition
of
the
old
Testament
is
authenticall
:
But
such
is
the
Hebrue
edition
:
Ergo.
The
aduersaries
cannot
deny
,
but
that
it
was
written
,
in
the
first
language
and
mother
tongue
,
and
also
that
it
was
first
written
in
it
;
and
they
cannot
deny
,
but
that
it
was
preserued
in
some
purity
euen
vnto
this
day
:
but
they
will
not
graunt
,
or
allow
it
this
excellency
of
sincerity
and
purity
which
we
auouch
.
Bellarmine
hath
obserued
out
of
all
the
old
Testament
,
5.
places
only
,
whereby
hee
would
prooue
that
the
Hebrue
fountaine
hath
lost
some
part
of
this
puritie
.
The
first
place
is
Esay
,
9.
6.
And
he
(
to
wit
,
the
Lord
)
Wonderfull
.
But
the
vulgar
Latine
readeth
,
and
he
shal
be
called
,
which
reading
Caluin
approoueth
:
And
therefore
by
Caluins
confession
,
heere
the
Hebrue
fountaine
it selfe
is
not
cleere
.
I
answere
first
;
the
sense
is
the
same
,
whether
ye
reade
shall
call
or
shall
be
called
.
Secondly
,
the
letters
are
the
same
in
both
words
in
the
Hebrue
,
shall
call
,
and
shall
be
called
,
the
shall
call
,
for
shal
be
called
.
Fourthly
,
Tremelius
and
Iunius
retaine
the
Hebrue
reading
,
and
say
thus
,
and
he
doth
cal
his
name
,
&c.
The
second
place
is
Ier.
23.
6.
And
this
his
name
,
wherewith
he
shal
cal
him
,
the
Lord
our
righteousnes
:
But
the
vulgar
that
they
shall
cal
him
,
the
Lord
our
righteousnesse
:
and
this
translation
also
Caluin
approoueth
:
Therefore
by
Caluins
testimony
,
the
very
Hebrue
text
is
here
corrupted
.
I
answer
,
the
sense
shall
not
de
greatly
vnfitting
,
if
ye
read
whereby
he
shal
cal
him
,
to
wit
,
the
Lord
our
righteousnesse
:
The
name
going
before
is
the
name
of
a
people
of
securitie
,
of
a
people
that
dwell
safely
,
as
Tremelius
and
Iunius
vnderstand
and
reade
the
place
.
Thirdly
,
Ieremy
leaues
it
to
our
free
choise
▪
Fourthly
,
the
Hebrue
Doctors
Vatable
,
Pagnine
,
Arias
Montanus
,
read
vocabit
,
he
shal
cal
;
and
yet
turne
the
word
,
vocabunt
,
they
shal
cal
.
The
third
place
is
in
the
22.
Psalm.
17.
ver.
They
pierced
my
hands
and
my
feete
.
In
the
Latine
edition
it
is
,
Foderunt
,
they
digged
or
pierced
,
and
so
read
all
Christians
;
but
the
Hebrue
is
,
Sicut
Leo
,
as
a
Lion
:
Wherefore
in
this
place
the
Hebrue
text
is
corrupted
.
I
answer
,
the
Masorites
testify
that
they
haue
read
in
some
Hebrue
copies
Caru
,
which
signifieth
to
dig
into
or
to
pierce
.
They
also
which
haue
the
word
Caari
in
their
books
,
say
it
is
not
to
be
taken
here
in
As
a
Lion
smites
with
his
teeth
,
so
haue
these
pierced
,
&c.
But
these
were
before
Ierom
,
I
meane
the
Masorites
,
and
the
Chaldee
Paraphraste
:
therefore
it
is
false
,
that
this
place
was
corrupted
by
the
Iewes
after
Ieroms
time
.
Ierom
in
his
Psalter
keeps
this
reading
Caari
,
and
yet
he
translates
the
word
,
foderunt
,
they
digged
or
pierced
.
Lastly
,
a
certaine
Popish
writer
one
Augustine
Iustinianus
,
who
set
forth
the
book
of
Psal.
coliected
of
many
languages
,
doth
plainly
auouch
it
,
this
place
is
not
corrupted
,
but
that
there
is
a
defect
of
a
word
which
the
Chaldee
Paraphrast
hath
supplyed
.
The
fourth
place
is
Psal.
19.
5.
Their
line
is
gone
forth
through
al
the
earth
.
Here
not
only
the
vulgar
,
but
the
Septuagint
also
,
whom
the
Apostle
to
the
Rom.
10.
followeth
,
doe
reade
,
their
sound
is
gone
&c.
therefore
this
place
is
corrupted
.
Let
Genebrard
alone
answer
this
in
his
obseruations
on
the
Psalmes
,
who
saith
,
the
Septuagint
and
Paule
,
did
rather
expresse
the
sense
of
the
word
,
then
the
proper
and
naturall
▪
signification
thereof
.
The
fift
place
is
,
Exo.
2.
after
the
22.
ver.
in
the
vulgar
Latine
edition
,
all
this
place
is
read
of
a
second
son
of
Moses
.
And
she
bare
a
second
,
whose
name
he
called
Eliezer
,
saying
,
the
God
of
my
Father
is
my
helper
,
and
hath
deliuer●d
me
from
Pharaohs
hand
.
But
all
this
place
is
not
to
be
found
in
the
Hebrue
text
:
Ergo.
To
this
I
answere
:
the
very
Louaine
editions
haue
here
their
marginal
note
,
to
put
vs
in
mind
that
this
place
hath
crept
into
the
text
,
and
the
better
sort
of
the
Papists
are
of
this
iudgement
,
that
this
place
is
not
the
natural
or
very
text
of
Gods
worde
,
as
Caietanus
,
who
writes
of
this
place
in
this
manner
:
All
this
clause
of
a
second
sonne
is
superfluous
.
Wherefore
Bellarmine
can
not
conclude
by
these
places
,
that
the
Hebrue
edition
is
corrupt
,
and
therefore
is
not
authenticall
.
I
shall
conclude
contrarily
with
this
one
argument
,
that
the
Hebrue
edition
is
not
corrupt
:
If
the
Iewes
corrupted
it
,
it
was
before
Christ
or
after
:
But
not
before
Christ
;
which
point
(
to
passe
by
all
testimonies
of
auncients
)
The
Iewes
before
Christ
did
not
corrupt
the
Hebrue
:
Christ
is
witnesse
,
and
so
the
apostle
,
Rom.
3.
1.
I
make
euident
with
this
one
reason
.
If
the
Iewes
had
corrupted
the
Hebrue
text
,
Christ
would
haue
texed
them
for
so
horrible
an
offence
:
But
we
neuer
find
that
Christ
so
chargeth
them
for
any
such
cause
:
but
contrarily
,
we
reade
that
hee
sends
them
to
that
very
Hebrue
edition
,
which
they
had
in
their
hands
:
Search
the
scriptures
,
saith
he
,
Io.
5.
39.
The
Scripture
was
not
corrupted
after
Christs
time
:
which
assertion
I
proue
(
to
passe
by
the
authority
of
auncients
)
with
this
one
argument
.
The
Iewes
could
not
corrupt
al
the
Hebrue
copies
,
albeit
they
were
neuer
so
willing
to
effect
it
,
for
that
they
were
now
for
the
most
part
come
to
the
hands
of
Christians
.
Hence
it
followeth
,
that
if
the
Hebrue
text
was
not
corrupted
neither
before
Christs
time
,
nor
after
his
comming
;
then
was
it
not
corrupted
at
all
.
But
happily
they
will
say
,
that
the
Iewes
corrupted
it
after
Augustine
and
Ieromes
CHAP.
XIX
.
Of
the
Greeke
edition
of
the
New
Testament
.
WHereas
there
bee
many
editions
of
the
new
Testament
,
wee
say
the
Greeke
only
is
the
authenticall
:
which
first
I
demonstrate
on
this
manner
.
First
in
Christs
time
and
the
Apostles
,
the
Greeke
tongue
among
the
Gentiles
was
of
greatest
excellency
.
Secondly
,
and
as
it
was
accounted
of
best
note
;
so
was
it
most
famous
and
most
common
in
the
world
:
For
albeit
as
then
the
Romane
Empire
was
most
large
&
great
;
yet
the
Latine
tongue
was
not
so
common
,
as
is
testified
by
a
good
[
*
](A11015-e22320-b)
*
Cicero
in
oratione
pro
Archiae
poëta
.
writer
of
that
age
.
Thirdly
,
the
Idolatrie
and
superstition
of
the
Gentiles
,
and
all
the
Philosophy
of
the
Greeks
was
written
in
the
Greek
tongue
.
The
Lord
hauing
these
and
such
like
respects
,
no
doubt
,
at
what
time
it
pleased
him
to
carry
his
Gospell
from
the
narrow
bounds
of
Iewrie
into
the
great
and
spacious
field
of
all
the
world
:
It
was
the
Lords
will
and
pleasure
,
I
say
,
at
that
time
that
the
Gospel
should
be
written
principally
in
the
Greeke
tongue
.
The
writers
they
were
,
some
of
them
,
Apostles
;
some
Euangelists
;
al
which
first
wrote
in
Greek
,
except
Mathew
and
the
author
to
the
Hebrues
.
For
first
concerning
Mathew
,
[
a
](A11015-e22360-b)
a
In
Synopsi
.
Athanasius
saith
,
he
wrote
first
in
Hebrue
;
the
same
saith
[
b
](A11015-e22390-b)
b
Lib.
3.
Irenaeus
,
&
[
c
](A11015-e22410-b)
c
Incarmine
.
Naztanzen
and
Ierom
,
[
d
](A11015-e22440-b)
d
In
Praefat.
in
4.
Euang.
ad
Damas
.
et
in
Catalog
.
in
Math.
who
saith
that
[
*
](A11015-e22570-b)
*
As
Saint
Iames
and
Saint
Peter
1.
Epist.
Mathew
in
Hebrue
.
In
Catolog
.
in
Paul
.
.
Well
,
howsoeuer
it
is
,
the
Greeke
edition
which
we
haue
in
the
Church
at
this
day
,
is
authenticall
;
for
that
it
was
both
written
and
approoued
,
while
the
Apostles
were
yet
liuing
:
For
as
touching
the
Hebrue
edition
(
if
there
were
any
)
I
doubt
now
,
it
can
no
where
be
found
.
And
as
for
this
Hebrue
copie
which
is
in
many
hands
,
it
is
not
the
true
copy
.
As
concerning
the
Epistle
to
the
Hebrues
,
Ierom
sayth
,
that
first
it
was
written
in
Hebrue
:
next
,
turned
into
Greek
either
by
Barnabas
,
or
Luke
,
or
Clement
:
but
it
is
vncertaine
,
and
it
is
more
like
to
be
true
that
this
Epistle
also
was
first
written
in
Greeke
.
Howsoeuer
it
be
,
this
Greeke
edition
of
this
Epistle
which
we
haue
at
this
day
,
is
authenticall
.
Now
the
New
Testament
written
in
Greek
by
the
Apostles
and
Euangelists
,
hath
beene
so
preserued
by
the
admirable
prouidence
of
God
,
euen
in
the
middest
of
persecutions
and
heresies
,
vnto
this
age
,
and
in
all
former
ages
so
freed
and
kept
by
godly
and
Orthodoxall
writers
from
the
corruption
of
Heretiques
:
the
Lord
God
,
I
say
,
hath
so
prouided
that
it
is
come
into
our
hands
most
pure
and
perfect
.
Thus
then
I
reason
.
That
edition
of
the
New
Testament
which
was
written
in
the
best
language
and
first
,
and
originally
written
in
it
,
to
wit
,
the
Greeke
,
I
say
the
same
must
be
accepted
,
as
authenticall
of
all
men
:
But
such
is
the
Greeke
edition
of
the
New
Testament
,
Ergo.
The
aduersaries
except
onely
against
the
purity
of
this
edition
.
For
albeit
some
of
them
,
the
latter
,
and
the
better
learned
,
as
Bellarmine
,
doe
not
say
that
the
Greeke
edition
of
the
New
Testament
is
altogether
corrupt
,
as
some
of
them
haue
blasphemed
;
yet
they
say
it
is
not
so
pure
,
that
they
can
graunt
it
to
be
authenticall
,
because
in
some
places
it
is
corrupt
.
Bellarmine
brings
forth
seuen
places
,
whereby
he
indeuours
to
prooue
this
assertion
,
that
the
Greek
edition
is
corupt
;
and
therefore
cannot
be
authenticall
.
The
first
place
is
1.
Cor.
15.
47.
The
first
man
is
of
the
earth
earthly
;
the
second
man
is
the
Lord
from
heauen
.
But
in
the
vulgar
the
second
is
from
heauen
heauenly
;
&
this
reading
is
approued
:
therfore
the
Greek
edition
is
corrupt
and
not
authenticall
.
I
answer
,
first
,
albeit
we
read
as
the
Greeke
is
;
yet
the
sense
is
good
and
orthodoxall
,
and
the
same
with
that
which
is
of
the
vulgar
reading
,
differing
in
word
only
,
and
not
in
matter
.
Secondly
,
the
Arabick
and
Syriack
translation
so
read
the
place
.
Thirdly
,
the
Fathers
,
Chrysostome
and
Theophylact
so
reade
.
Fourthly
,
Epiphanius
citing
[
*
](A11015-e22780-b)
*
Haereseon
.
22.
2
all
the
places
which
Marcion
corrupted
,
yet
remembers
not
this
place
.
But
(
saith
he
)
Tertullian
saith
,
that
Marcion
[
*
](A11015-e22830-b)
*
Tert.
lib.
5.
contra
Mar.
hath
corrupted
this
place
.
I
answer
,
that
Tertullian
in
that
booke
and
place
,
reads
these
words
in
the
very
same
manner
,
as
we
do
:
The
Lord
from
heauen
.
The
second
place
is
1.
Cor.
7.
33.
He
that
is
maried
careth
for
the
things
of
the
world
,
how
he
may
please
his
wife
.
The
He
that
is
ioined
to
a
wife
careth
for
the
things
of
the
world
,
how
he
may
please
his
wife
,
and
he
is
diuided
:
but
the
woman
that
is
vnmaried
,
and
the
Virgin
bethinketh
of
the
things
which
please
the
Lord
both
in
body
and
spirit
:
Wherefore
the
Greek
edition
is
here
corrupted
,
and
so
can
not
be
authenticall
.
I
answere
.
First
,
that
the
sense
which
is
by
the
Greek
,
is
not
only
sound
,
but
also
more
fitting
in
this
place
,
then
that
which
is
by
the
Vulgar
translation
.
Secondly
,
the
Syriack
translation
so
reads
these
words
.
Thirdly
,
Theophylact
,
the
Greek
Scholies
,
and
Basil
so
read
the
words
.
But
he
sayth
that
Ierom
[
*
](A11015-e22960-b)
*
Lib.
1.
contra
Iouinan
.
auoucheth
it
,
that
this
Greek
reading
is
not
Apostolicall
:
I
answer
,
the
same
Ierom
in
another
place
[
*
](A11015-e23000-b)
*
Contra
Heluidium
&
Eustochium
.
reads
these
words
as
we
doe
:
wherefore
seeing
he
changeth
his
mind
,
he
is
not
fit
to
iudge
for
this
scripture
.
The
third
place
is
Ro.
12.
11.
seruing
the
time
:
But
the
old
Latin
is
,
seruing
the
Lord
:
Ergo.
I
answer
.
First
,
albeit
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
hee
noteth
it
,
that
in
many
bookes
he
founde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
time
:
the
same
saith
Ambrose
,
who
reades
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seruing
the
time
,
yet
saith
he
in
some
bookes
wee
find
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
.
Thirdly
,
the
Syriack
,
Chrysostome
,
Theophylact
and
Basil
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
:
which
reading
wee
best
like
:
For
which
cause
our
Beza
translates
the
word
,
Domino
,
the
Lord
.
The
fourth
place
is
Ioh.
8.
where
in
the
beginning
of
that
Chap.
many
Greek
copies
want
the
storie
of
the
adulterous
woman
,
which
the
common
translation
in
Latin
hath
,
&
the
Church
approues
it
as
canonicall
.
I
answere
:
First
,
that
our
Greeke
books
which
we
haue
and
hold
for
authenticall
,
haue
this
historie
also
,
and
our
Church
receiues
it
.
Secondly
,
yet
we
denie
not
,
that
this
hath
beene
gainsaid
by
some
,
and
the
Syriacke
translation
hath
it
not
.
The
fift
place
is
Mark.
16.
where
,
in
many
Greeke
copies
,
that
whole
chapter
is
wanting
,
which
notwithstanding
the
Latine
edition
retaineth
.
Ergo.
I
answer
,
first
,
that
all
our
Greeke
bookes
,
which
we
account
authenticall
,
haue
also
this
chapter
,
and
our
churches
receiue
the
same
as
canonicall
.
Secondly
,
Ierome
some-where
moues
some
doubttouching
it
,
but
to
no
purpose
.
The
sixt
place
is
1.
Ioh.
5.
7.
where
the
seuenth
verse
(
which
containes
a
worthie
testimonie
of
the
Trinitie
)
in
manie
Greeke
copies
is
missing
,
but
in
the
vulgar
it
is
retained
:
Ergo.
I
answer
,
first
,
our
Greeke
bookes
,
which
we
hold
for
authenticall
,
haue
this
verse
,
and
our
Church
receiues
it
.
Secondly
,
we
denie
not
but
some
haue
gainesaid
it
.
The
seuenth
place
is
,
Matth.
13.
For
thine
is
the
kingdome
,
power
and
glorie
,
Amen
.
But
this
place
is
not
in
the
vulgar
translation
:
Ergo.
L.
Valla
answereth
,
this
place
is
not
added
to
the
Greeke
,
but
detracted
from
the
Latine
:
and
I
pray
you
,
what
hereticall
or
vnsound
matter
hath
this
place
?
Thus
we
see
then
the
▪
aduersaries
cannot
proue
by
these
places
,
that
the
Greeke
edition
of
the
new
Testament
is
corrupted
,
and
so
not
authenticall
.
Wherefore
it
resteth
,
that
the
Hebrue
edition
of
the
old
Testament
,
and
the
Greek
of
the
new
Testament
,
is
only
authentical
.
CHAP.
XX.
Of
the
Translations
of
the
old
Testament
.
NOw
it
resteth
that
we
speake
of
the
Translations
of
the
old
and
new
Testament
.
And
first
,
of
the
translations
of
the
old
Testament
.
The
old
Testament
was
first
written
in
Hebrue
,
and
afterwards
translated
into
diuers
languages
,
specially
the
Chaldee
,
and
Greeke
:
First
concerning
the
Chaldiacke
translation
;
next
,
of
the
Greeke
:
and
for
the
Chaldiack
,
we
be
to
consider
first
,
what
manner
of
translation
it
is
:
Secondly
,
by
whom
this
was
done
:
Thirdly
,
what
authoritie
this
hath
.
For
the
first
,
the
Chaldiacke
translation
is
rather
a
Paraphrase
,
then
a
translation
word
for
word
.
The
Rabbins
call
this
[
*
](A11015-e23410-b)
*
Fiue
bookes
of
Moses
.
Pentateuch
,
and
this
they
call
Onkelos
:
the
rest
of
the
bookes
of
the
old
testament
were
translated
,
partly
by
Rabbi
Ionathan
,
partly
by
Rabbi
Ioseph
[
*
](A11015-e23460-b)
*
blind
.
Caecus
:
they
liued
not
long
before
Christ
,
or
about
Christs
time
.
For
the
third
point
:
The
Chaldee
paraphrase
with
the
Ancients
was
euer
of
great
note
and
authoritie
,
specially
that
part
of
the
Pentateuch
:
for
as
for
the
rest
of
this
Paraphrase
,
one
[
*
](A11015-e23490-b)
*
Praefat.
in
Biblia
complu
.
tensia
.
Ximenius
a
Cardinall
auoucheth
it
to
be
full
of
Iewish
fables
,
and
of
the
vaine
conceits
of
the
Thalmudists
.
And
thus
farre
briefly
of
the
Chaldee
paraphrase
.
Now
touching
the
Greeke
translation
of
the
old
testament
:
there
were
diuers
translations
of
it
into
the
Greeke
tongue
.
Some
number
nine
translations
.
Of
these
the
first
and
principall
is
that
of
the
Septuagint
,
which
those
72.
Ancients
did
at
the
appointment
of
Ptolomaeus
Philadelphus
:
for
whereas
[
*
](A11015-e23530-b)
*
Lib.
stromat
.
Clemens
Alexandrinus
writeth
,
that
the
Scripture
was
translated
long
before
into
Greeke
,
and
that
Plato
had
read
the
same
,
it
is
not
like
to
be
true
:
for
neither
Plato
,
nor
anie
of
Pythagoras
sect
euer
saw
the
sacred
Scriptures
.
To
speake
then
of
the
interpretation
of
the
seuentie
interpreters
,
and
to
bind
our selues
to
certaine
questions
,
sixe
in
number
:
the
first
may
be
this
,
whether
there
was
euer
any
Greeke
translation
set
forth
by
the
72.
interpreters
.
Secondly
,
if
there
were
anie
,
when
it
was
done
.
Thirdly
,
of
what
bookes
.
Fourthly
,
how
this
was
done
.
Fiftly
,
what
authoritie
this
translation
is
of
.
Sixtly
,
whether
this
be
the
true
translation
of
the
72.
Interpreters
which
we
haue
at
this
day
?
For
the
first
question
,
the
answer
is
easie
:
for
there
is
no
doubt
but
that
there
was
a
Greeke
translation
by
the
72.
interpreters
,
for
that
all
antiquitie
accords
to
this
.
This
is
testified
by
[
a
](A11015-e23590-b)
a
Lib.
de
mensuris
&
ponderib
.
Epiphanius
,
[
b
](A11015-e23610-b)
b
De
praeparat
.
euangel.
Eusebius
,
[
c
](A11015-e23630-b)
c
In
dialog.
cum
Tryphone
.
Iustin
Martyr
,
with
many
others
.
And
as
for
the
second
question
,
the
answer
also
to
it
is
easie
,
:
for
all
men
doe
agree
that
this
translation
was
done
in
the
raigne
,
and
at
the
appointment
of
Ptolomaeus
Philadelphus
:
this
write
and
auouch
these
men
,
Ioseph
,
Philo
,
[
d
](A11015-e23670-b)
d
In
Synopsi
.
Athanasius
,
Epiphanius
,
Tertullian
,
[
e
](A11015-e23700-b)
e
In
historia
sua
de
hacipsare
.
Aristaeus
,
and
manie
others
.
And
for
the
third
question
,
what
bookes
were
translated
by
them
,
the
answer
is
not
so
easie
:
for
some
thinke
they
translated
but
the
fiue
bookes
of
Moses
only
.
Of
this
mind
is
[
f
](A11015-e23730-b)
f
In
pro●●io
antiq.
Ioseph
,
and
Ierome
seemes
to
incline
this
way
.
Others
say
,
they
translated
all
the
Scripture
:
and
this
is
likest
to
be
true
:
For
first
it
is
not
like
that
king
Ptolomie
could
haue
contented
himselfe
with
the
Pentateuch
only
.
Secondly
,
the
Apostles
of
Christ
vsed
the
Greeke
translation
in
citing
testimonies
out
of
the
prophets
:
but
in
the
Apostles
time
there
was
none
other
translation
,
but
that
of
the
Septuagints
.
Thirdly
,
there
had
beene
no
matter
of
admiration
,
in
that
this
worke
was
done
with
such
expedition
(
if
the
Pentateuch
onely
had
beene
translated
)
and
finished
in
the
space
of
72.
dayes
:
for
they
say
his
translation
was
miraculous
.
Fourthly
,
Chrysostome
and
Theodoret
,
among
the
Fathers
,
are
of
this
iudgement
:
Wherefore
it
is
best
we
hold
this
as
most
probable
,
that
all
the
old
Testament
was
translated
by
them
.
And
as
for
the
fift
question
,
what
authoritie
this
translation
had
?
Hereunto
men
answer
diuersly
.
For
some
ascribe
too
much
to
it
,
as
[
*
](A11015-e23800-b)
*
In
lib.
de
mensuris
&
ponderib
.
Epiphanius
,
who
saith
,
they
were
not
interpreters
only
,
but
in
a
manner
Prophets
.
Augustine
is
too
much
in
the
commendation
of
it
,
he
saith
;
It
was
done
by
a
speciall
dispensation
of
God
,
and
thinks
it
to
be
set
forth
by
diuine
inspiration
.
Others
ascribe
not
so
much
to
it
:
[
*
](A11015-e23830-b)
*
In
praefat.
in
Pentateuchon
.
Ierome
saith
against
Epiphanius
,
they
were
no
prophets
.
And
often
in
his
Commentaries
,
he
taxeth
it
not
onely
as
corrupted
,
but
as
verie
faultie
in
it selfe
,
which
thing
he
would
neuer
haue
don
,
if
he
had
thought
this
worke
had
beene
done
by
diuine
inspiration
.
What
authoritie
soeuer
this
translation
is
of
,
assuredly
it
can
haue
no
more
,
then
what
may
,
by
good
right
,
be
giuen
to
an
interpretation
:
for
we
may
not
auouch
it
to
be
giuen
by
the
inspiration
of
God
,
nor
make
it
of
equall
authoritie
with
the
Scripture
.
As
touching
the
sixt
question
,
some
thinke
that
the
old
translation
of
the
Septuagint
is
as
yet
extant
;
but
to
Old
translation
of
the
70.
be
so
corrupt
,
that
it
is
no
wisdome
to
correct
either
the
Hebrue
or
Latine
copies
by
it
.
Bellarmine
is
of
this
mind
.
Others
affirme
,
that
the
ancient
translation
of
the
72.
interpreters
is
lost
,
and
that
this
which
wee
haue
is
mixt
,
and
verie
corrupt
.
This
also
they
proue
by
an
induction
of
certaine
places
corrupted
.
First
,
the
Greeke
Bible
numbers
from
the
creation
of
the
world
vnto
the
floud
,
2242.
yeares
,
as
we
may
see
,
which
Augustine
,
Eusebius
,
and
Nicephorus
in
his
chronologie
:
but
the
Hebrue
veritie
saith
,
the
number
of
yeares
be
1656.
therefore
the
Greeke
number
exceedes
the
Hebrue
in
yeares
586.
Secondly
,
from
the
floud
to
Ahraham
,
the
72.
interpreters
reckon
of
yeares
1082.
but
according
to
the
Hebrue
text
of
Gods
word
,
there
be
no
more
yeares
but
292.
so
the
Greeke
exceedes
the
Hebrue
veritie
790.
yeares
.
Thirdly
,
in
the
Greeke
copie
,
Adam
is
said
to
haue
liued
230.
yeares
,
and
in
some
bookes
330.
when
he
begat
Sheth
:
but
the
Hebrue
Bible
saith
,
Adam
begat
Sheth
when
he
was
130.
yeares
old
.
Fourthly
,
according
to
the
Greeke
copie
Methusalem
liued
fourteene
yeares
after
the
floud
,
which
is
verie
ridiculous
:
for
where
liued
he
?
or
how
was
he
kept
from
the
waters
?
In
the
arke
?
That
cannot
be
,
for
but
eight
soules
onely
entred
into
the
Arke
,
among
whom
Methusalem
is
not
reckoned
.
The
Hebrew
bible
speakes
farre
otherwise
of
Methusalems
As
yet
three
dayes
,
&
Niniuie
shall
be
destroyed
:
but
in
the
Hebrue
text
we
reade
,
Yet
fortie
dayes
,
and
Niniuie
shall
be
destroyed
.
By
these
places
wee
see
there
is
great
difference
betweene
the
Greekes
and
the
Hebrues
in
their
numbring
:
but
all
agree
that
they
Hebrue
numbers
are
true
.
De
ciuitate
Dei
lib.
18.
Augustine
fames
,
I
know
not
what
mysterie
in
this
diuersitie
of
numbers
,
to
defend
the
authoritie
of
the
72.
Interpreters
,
which
notwithstanding
hee
could
not
maintaine
in
the
place
concerning
Methusalem
.
Ierome
deales
more
plainely
and
faithfully
,
saying
,
that
the
Septuagint
haue
erred
in
their
numbers
.
By
these
before
cited
places
,
and
many
such
like
corrupted
,
wee
conclude
,
that
this
Greeke
translation
which
is
nowe
extant
,
is
not
that
which
the
72.
ancient
Iewes
wrote
;
or
if
it
be
the
same
,
that
it
is
so
corrupted
,
as
we
may
reckon
it
to
be
of
very
small
authoritie
.
Thus
farre
of
the
Greeke
edition
of
the
72.
interpreters
:
now
we
are
to
consider
of
other
Greeke
translations
,
which
were
written
after
that
the
Gospell
was
published
farre
and
neere
among
the
Gentiles
.
And
there
be
eight
seuerall
translations
numbred
.
The
first
was
Aquilas
written
in
Adrian
the
Emperours
time
,
as
testifieth
Epiphanius
.
This
Aquila
was
first
a
Pagan
,
and
after
turned
Christian
,
and
was
baptized
:
after
this
being
admonished
,
After
this
translation
of
Aquila
,
followed
Theodotions
,
in
the
raigne
of
Commodus
the
Emperour
,
as
Epiphanius
also
writeth
.
This
man
was
of
Pontus
,
and
of
the
sect
of
Marcion
the
heretike
,
after
a
time
renouncing
his
sect
,
and
abiuring
all
Christian
religion
,
he
fell
to
Iudaisme
;
and
hauing
learned
the
Hebrue
tongue
,
he
translated
in
like
manner
the
old
Testament
into
Greeke
,
but
with
a
malicious
heart
,
and
vnfaithfully
(
as
Theodoret
speaketh
)
intending
the
confutation
of
his
owne
sect
.
After
this
translation
of
Theodotion
,
followed
that
of
Symmachus
,
in
the
raigne
of
Seuerus
Augustus
.
This
man
After
this
translation
of
Symmachus
,
there
were
two
others
,
whose
names
bee
not
knowne
.
The
one
was
found
in
Iericho
,
laid
vp
in
great
vessels
for
the
preseruation
of
it
,
in
the
raigne
of
Caracalla
the
Emperour
.
The
other
was
found
at
the
North-Nicopolis
,
in
the
time
of
Alexander
the
Emperour
,
the
sonne
of
Mammaeas
.
This
Epiphanius
,
Theodoret
,
and
others
.
After
all
these
followed
Origen
,
who
liued
in
the
yeare
of
Christ
261.
in
the
daies
of
Valerian
&
Galienus
the
Emperours
.
Origen
laboured
exceedingly
in
the
conference
of
such
translations
as
he
found
extant
before
his
time
:
for
he
gathered
into
one
volume
foure
translations
,
to
wit
,
first
,
Aquilas
:
secondly
,
Symmachus
:
thirdly
,
the
Septuagint
:
fourthly
,
Theodotions
:
and
set
them
down
in
foure
distinct
columnes
,
and
this
was
Origens
Tetrapla
.
This
doue
,
hee
added
to
these
foure
columnes
,
Origens
Hexapla
.
Lastly
,
to
the
six
former
columnes
,
he
annexed
Origens
Octapla
,
a
worke
of
After
Origen
there
was
one
Lucianus
translation
about
Finally
,
after
Lucians
translation
,
followed
another
edition
,
set
forth
by
one
Hesychius
,
which
corrected
the
interpretation
of
the
Septuagints
,
and
gaue
it
to
the
CHAP.
XXI
.
Of
the
Syriacke
translation
of
the
new
Testament
.
NOw
let
vs
come
vnto
the
translation
of
the
new
Testament
.
The
new
Testament
being
first
written
in
Greeke
,
was
translated
into
the
Syriacke
tongue
,
which
in
the
dayes
of
Christ
and
his
Apostles
was
the
proper
and
naturall
language
of
the
Iewes
,
by
reason
of
their
long
captiuity
in
Babylon
,
and
for
that
the
Assyrians
were
so
transported
to
the
possession
of
Iurie
.
It
is
vncertaine
who
was
the
Author
of
this
translation
,
as
also
at
what
time
it
was
done
:
Tremelius
thinks
it
most
like
to
be
true
,
that
this
was
done
:
in
the
primitiue
Church
,
in
the
very
beginning
;
&
that
by
the
Apostles
themselues
or
their
Disciples
.
He
prooues
also
the
reuerend
antiquity
thereof
,
First
by
the
elegancy
of
the
tongue
.
Secondly
,
by
the
defects
&
losse
of
certaine
books
and
places
of
the
N.
Testament
,
which
CHAP.
XXII
.
Of
the
Latin
translations
of
both
Testaments
.
WE
be
now
to
speake
of
the
Latin
translations
of
the
New
Testament
,
and
of
the
Old
.
The
Latine
translations
of
the
Bible
were
very
many
.
This
say
[
a
](A11015-e24820-b)
a
De
doctrina
Christ
.
lib.
2.
cap.
11.
Augustine
and
[
b
](A11015-e24860-b)
b
In
prooemio
in
lib.
Iosuae
.
Ierom
,
who
complaineth
much
of
the
varietie
and
diuersity
of
Latin
translations
.
Of
all
the
Latin
translations
,
the
first
was
an
Italian
:
[
c
](A11015-e24880-b)
c
De
doctr.
Chri.
lib.
2.
cap.
15.
Augustine
preferres
this
before
all
the
rest
,
as
keeping
most
strictly
to
the
wordes
of
the
originall
,
and
beeing
more
perspicuous
then
others
in
sentences
.
This
was
not
that
translation
of
Ierom
:
for
it
is
euident
,
this
was
far
more
ancient
then
that
translation
of
Ierom.
And
who
should
bee
the
Author
of
this
,
it
is
vncertaine
.
After
this
Italian
translation
,
Ieroms
followed
next
:
who
is
said
to
haue
left
a
double
translation
in
Latin
of
the
old
Testament
.
In
the
first
,
he
followed
the
72.
interpreters
:
in
the
latter
,
the
Hebrue
originall
text
.
For
as
touching
the
New
Testament
,
Ierom
is
said
not
to
haue
translated
it
into
Latin
,
but
to
haue
corrected
the
old
Latin
translation
:
as
himselfe
affirmeth
it
in
many
places
.
This
edition
of
Ierom
,
when
it
came
forth
first
,
it
began
forthwith
to
be
[
d
](A11015-e24980-b)
d
Aug.
Epist.
10.
ad
Hicron
.
accepted
,
and
read
publiquely
in
the
Churches
;
but
with
no
contempt
of
that
old
Italian
copy
.
For
as
Gregorie
saith
,
these
two
translations
,
that
elder
Italian
,
and
the
latter
of
Ierom
,
were
of
greatest
note
in
the
Latine
Churches
,
and
most
vsed
.
At
length
all
those
old
Latine
translations
together
with
that
Italian
,
were
not
respected
;
and
Ieroms
translation
only
remained
,
if
we
may
truly
auouch
this
to
be
Ieroms
translation
,
which
at
this
day
is
vsed
,
and
is
caried
about
in
his
name
:
for
the
learned
greatly
doubt
of
this
matter
.
Here
therefore
we
bee
to
consider
of
this
point
:
And
two
questions
principally
are
to
be
answered
:
First
,
who
was
the
Author
of
this
:
The
second
,
what
authority
it
may
haue
in
the
Church
.
As
touching
the
Author
of
this
Latin
translation
,
diuers
men
speake
diuersly
.
Some
thinke
it
was
Ieroms
,
and
that
it
is
pure
without
any
mixture
:
So
think
al
Papists
for
the
most
part
,
speciallie
the
Iesuits
.
Others
thinke
it
not
to
be
Hieroms
,
as
Sanctes
[
a
](A11015-e25090-b)
a
In
praef.
in
Interp.
Bibl.
ad
Clement
.
7.
Pontif.
Pagninus
,
and
[
b
](A11015-e25130-b)
b
Forosemprouianus
.
Paulus
a
Bishop
;
to
passe
by
Erasmus
,
Munster
,
and
other
popish
writers
.
Others
deeme
it
to
be
Hieroms
,
but
not
to
want
corruption
:
of
this
iudgment
are
these
men
,
Ioannes
Driedo
,
Sixtus
Senensis
;
and
Bellarmene
seemes
to
incline
this
way
,
as
may
easily
be
gathered
by
his
propositions
and
reasons
touching
this
matter
.
We
say
,
it
is
neither
Hieroms
,
nor
yet
[
*
](A11015-e25200-b)
*
Not
his
in
whole
,
nor
yet
in
parte
.
pure
,
nor
mixt
:
and
this
we
proue
on
this
manner
.
Hierom
translated
the
old
Testament
out
of
the
Hebrue
into
Latine
accurately
,
or
exactly
:
But
this
vulgar
edition
is
not
exact
:
therefore
it
is
not
Hieroms
.
The
proposition
is
euident
:
for
Hierom
himselfe
testifieth
in
many
places
of
his
works
,
that
he
had
labored
and
done
this
translation
very
exactly
:
as
in
his
preface
before
the
5.
books
of
Moses
;
in
his
Preface
before
the
books
of
the
Kings
;
in
his
Preface
on
the
Psalter
:
in
all
which
places
he
saith
,
he
changed
nothing
,
but
followed
faithfully
the
Hebrue
text
,
and
he
appealeth
to
the
Iewes
to
testify
of
the
faithfulnes
of
his
translation
.
And
[
a
](A11015-e25250-b)
a
De
ciuitate
Dei
lib.
18.
cap.
43.
Augustine
affirmeth
it
,
that
the
very
Iewes
did
confesse
his
translation
was
sound
and
true
.
[
d
](A11015-e25290-b)
d
Hispalensis
▪
lib.
6.
Etymolog
.
cap.
5.
Isidore
preferres
Hieroms
translation
before
all
mens
,
for
keeping
himselfe
more
strictly
to
the
words
of
the
Hebrue
text
,
and
for
his
perspicuity
of
phrase
:
wherefore
if
we
may
beleeue
these
men
,
Hieroms
translation
was
exactly
done
.
So
farre
the
proposition
,
the
assumption
followeth
:
But
the
vulgar
Latine
edition
is
not
accurate
;
neither
doth
it
agree
with
the
originall
the
Hebrue
text
,
yea
it
so
far
dissenteth
from
it
,
that
necessarily
one
of
these
two
assertions
must
be
true
,
either
that
this
Latin
edition
is
most
corrupt
,
or
that
the
Hebrue
fountaine
is
most
troubled
and
disordred
:
And
this
last
point
Bellarmine
himselfe
dare
not
auouch
,
but
taxeth
such
as
do
so
affirme
,
and
that
worthily
.
It
resteth
therefore
that
we
proue
this
great
disagreement
,
betweene
the
Latine
edition
and
the
Hebrue
text
.
And
this
can
no
otherwise
be
done
,
but
by
conference
of
the
one
with
the
other
.
Let
the
comparison
begin
at
the
book
of
Genesis
;
&
compare
not
al
places
which
dissent
(
for
that
were
infinit
)
but
some
speciall
places
,
whereby
ye
may
soone
conceiue
of
the
rest
,
and
iudge
what
they
be
.
And
by
this
conference
of
places
,
you
shall
discerne
that
the
defaults
are
not
of
one
kinde
,
but
of
diuers
,
as
for
changing
of
words
and
sentences
,
for
defect
and
superfluitie
.
For
so
many
waies
the
vulgar
Latine
edition
is
faulty
.
In
my
iudgement
this
comparison
cannot
better
be
found
by
any
man
,
or
meanes
,
then
by
that
vulgar
Latine
which
was
corrected
by
Iohn
Benedict
a
diuine
of
Paris
,
whom
(
that
I
may
passe
ouer
this
point
briefly
)
I
recommend
vnto
thee
gentle
reader
.
By
this
conference
that
shall
appeare
,
both
that
this
is
not
Hieroms
translation
,
&
that
this
vulgar
Latine
edition
is
not
authenticall
;
so
as
we
shal
not
need
to
spend
▪
any
time
in
handling
the
other
question
.
CHAP.
XXIII
.
Of
the
translation
of
the
Bible
into
the
mother
tongue
.
IT
remaineth
now
that
we
speake
of
such
editions
and
translations
as
be
in
the
vsuall
mother
tongue
.
I
vnderstand
that
translation
to
be
in
the
mother
tongue
,
which
is
done
in
that
language
,
which
is
vulgar
&
common
among
the
people
of
that
countrey
,
whose
language
it
is
;
as
the
Dutch
,
Italian
,
French
,
English
,
Scottish
,
and
Spanish
translations
,
&c.
We
may
moue
three
questions
of
these
translations
.
First
,
whether
it
be
lawfull
to
translate
the
sacred
Scripture
into
euery
mother
tongue
.
Secondlie
,
whether
the
leiturgie
or
common
prayers
of
the
Church
ought
to
be
in
the
mother
tongue
.
Thirdly
,
whether
it
shal
be
lawfull
for
the
common
people
to
read
the
scriptures
translated
into
their
owne
language
or
mother
tongue
.
To
the
first
question
we
answer
,
that
it
is
lawfull
,
yea
also
that
it
is
expedient
it
should
be
so
:
and
this
we
proue
by
some
few
arguments
.
First
,
the
sacred
scriptures
must
be
read
publiquely
before
all
the
people
:
therefore
must
they
be
translated
into
their
owne
known
language
:
for
otherwise
it
were
in
vain
to
read
them
.
The
antecedent
is
proued
Deut.
31.
ver.
11.
12.
The
Lord
commandeth
that
the
books
of
Moses
be
read
to
all
indifferently
,
when
they
were
assembled
,
Men
,
Women
,
and
Children
with
the
strangers
.
Ier.
36.
chargeth
Baruch
the
scribe
,
that
hee
should
read
before
all
the
people
the
book
which
he
had
that
this
people
may
heare
,
learne
,
and
feare
the
Lord
.
This
end
is
perpetuall
,
therefore
so
is
the
law
in
like
manner
,
specially
seeing
that
the
reading
of
the
Scripture
is
the
ordinarie
and
necessarie
meanes
whereby
we
be
to
come
to
this
appointed
end
.
So
the
antecedent
being
thus
cleered
,
it
followeth
necessarily
that
the
scripture
must
be
translated
into
our
knowne
mother
tongue
.
Arg.
2.
The
people
are
permitted
to
read
the
Scriptures
:
Arg.
3.
The
very
Papists
graunt
,
the
scriptures
may
be
read
before
the
people
;
but
they
say
it
must
be
done
in
an
If
I
shal
come
vnto
you
speaking
in
tongues
,
what
shal
I
profit
you
.
q.
d.
nothing
.
And
after
in
the
same
Chap.
ver.
19.
I
had
rather
speake
fiue
words
with
my
vnderstanding
,
that
I
might
also
instruct
others
,
then
ten
thousandwords
in
a
strange
tongue
.
But
of
this
point
more
hereafter
.
The
fourth
argument
:
God
requires
in
his
people
wisdome
,
knowledge
,
and
instruction
:
Therefore
the
scriptures
Only
this
people
is
wise
,
and
of
vnderstanding
,
and
a
great
nation
.
The
Apostle
,
Col.
3.
16.
will
haue
Gods
worde
to
dwell
in
them
richly
,
or
plenteously
.
Paul
in
his
Epistles
euery
where
requires
the
Churches
to
whom
he
writes
,
to
be
filled
with
all
knowledge
.
The
aduersaries
contend
and
dispute
much
against
this
knowledge
which
God
requires
in
the
common
people
.
The
fift
argument
.
Christ
while
he
liued
among
the
Iewes
,
spake
and
preached
vnto
them
in
their
owne
mother
The
sixt
argument
is
from
the
perpetuall
vse
and
practise
[
a
](A11015-e25660-b)
a
Homil.
1.
in
Io.
Chrysostome
,
[
*
](A11015-e25700-b)
*
De
corrigend
.
Graecorum
Affectib
lib.
5.
Theodoret
,
[
c
](A11015-e25730-b)
c
De
doctr.
Chri.
lib.
2.
cap.
15.
Augustine
,
with
others
.
And
at
this
day
there
be
extant
the
Chaldiac
,
the
Syriack
,
the
Arabick
,
the
Egyptian
,
and
the
Ethiopian
translations
;
all
which
the
learned
say
,
were
done
in
the
Apostles
times
.
Chrysostome
turned
the
sacred
Scripture
into
the
Armenian
tongue
,
as
Sixtus
Senensis
reporteth
.
Ierom
translated
the
scripture
into
the
[
*
](A11015-e25790-b)
*
Lingua
Dalmatica
.
Dalmatick
tongue
,
as
these
men
do
testify
;
Alphonsus
a
Castro
,
Eckius
,
Hosius
,
Erasmus
.
Methodius
translated
it
into
the
Sclauonian
tongue
,
as
saith
Auentine
in
his
Chronicle
.
[
*
](A11015-e25820-b)
*
Socrates
tripartita
historia
.
Vlphilas
Bishop
of
the
Gothes
,
translated
the
same
into
the
Gothes
language
.
[
*
](A11015-e25840-b)
*
De
ciuitate
Dei
lib.
15.
Augustine
writeth
that
the
old
Testament
was
translated
into
Syriack
.
Harding
against
Iuel
,
and
Eckius
write
that
the
Muscouites
,
and
the
people
of
Russia
had
the
scripture
in
their
owne
mother
tongue
.
The
historie
of
England
written
by
Beda
affirmeth
,
that
the
scriptures
were
translated
into
the
English
tongue
before
his
time
.
Beda
saith
,
he
translated
part
of
the
new
Testament
himselfe
.
Thus
far
the
practise
of
the
old
church
,
whereby
as
by
the
rest
of
the
arguments
afore
going
,
it
followeth
,
that
the
sacred
Scripture
is
to
be
translated
into
euery
countrey
vulgar
language
.
Now
it
resteth
to
see
what
the
Papists
answer
to
this
question
we
haue
in
hand
.
Some
few
yeares
past
they
vtterly
denied
that
the
sacred
Scripture
might
bee
translated
into
any
mother
tongue
.
[
*
](A11015-e25930-b)
*
De
choris
canonicis
.
Petrus
Asoto
,
Censura
Coloniensis
,
and
Harding
before
named
,
these
write
that
some
are
of
this
iudgment
:
The
Scriptures
are
not
to
be
translated
into
the
vulgar
languages
.
And
for
this
cause
such
as
translated
Scriptures
,
they
were
banished
and
condemned
by
the
Pope
:
and
their
bookes
were
prohibited
and
burnt
.
And
when
they
saw
this
to
be
odious
to
all
men
,
these
graue
Fathers
changed
their
minds
,
and
now
forsooth
they
auouch
the
Scriptures
may
be
translated
into
the
vulgar
languages
,
yet
by
the
Popes
permission
.
And
this
,
albeit
it
seeme
to
be
something
diuers
from
the
former
assertion
,
yet
in
effect
it
is
the
verie
same
.
For
the
Pope
will
permit
no
man
to
doe
this
,
but
to
such
a
one
as
shall
turne
all
the
corruptions
which
are
to
be
found
in
the
old
Latine
edition
into
the
vulgar
tongue
,
and
so
recommend
the
same
to
posterity
.
This
is
Bellarmines
iudgment
,
and
the
Rhemists
.
But
we
auouch
the
contrarie
,
to
wit
,
that
euery
godly
,
learned
man
,
skilful
in
the
tongues
,
may
translate
the
Scripture
without
the
Popes
permission
:
yea
,
albeit
he
prohibit
the
same
.
And
that
it
shall
bee
lawfull
for
the
Church
of
Christ
,
to
accept
of
the
same
translation
after
examination
,
albeit
the
Pope
giue
none
authoritie
nor
approbation
hereunto
.
For
in
the
ancient
Church
,
when
the
authoritie
or
tyrannicall
iurisdiction
of
the
Pope
was
vnknowne
,
the
translations
before
specified
,
were
both
done
and
receiued
of
the
Churches
without
the
Pope
.
And
thus
farre
of
the
first
question
.
It
followeth
in
the
second
place
,
whether
the
Leiturgie
or
common
prayers
of
the
Church
,
are
to
be
celebrate
in
a
knowne
tongue
?
I
meane
the
publike
seruice
or
worship
of
God
in
ecclesiasticall
assemblies
:
as
the
publike
prayers
,
the
reading
of
the
Scriptures
,
the
administration
of
Sacraments
,
singing
of
psalmes
,
&c.
These
be
called
by
the
name
of
[
*
](A11015-e25980-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
diuine
seruice
.
To
the
question
we
answer
affirmatiuely
,
that
this
publike
seruice
of
God
is
to
be
done
in
the
vulgar
tongue
.
Our
first
argument
,
we
take
from
the
1.
Cor
14.
where
,
from
the
6.
ver.
to
the
21.
the
Apostle
teacheth
,
that
nothing
is
to
bee
done
in
the
Church
in
an
vnknown
&
strange
language
.
But
Bellarmine
excepteth
saying
,
that
in
that
chapter
the
Apostle
vnderstandeth
principally
,
a
collation
&
exhortation
,
which
in
the
old
Church
followed
after
the
publike
prayers
:
and
to
this
end
he
sheweth
out
of
[
*
](A11015-e26010-b)
*
Apolog.
2.
Note
the
order
of
the
old
Church
on
the
Lords
day
.
Iustin
Martyr
,
the
custome
of
the
old
Church
.
The
Christians
assembled
on
the
Lords
daies
,
and
first
,
the
Scriptures
were
read
:
then
after
this
,
the
chiefe
minister
of
the
place
preached
:
after
this
the
Sacraments
were
administred
:
lastly
,
they
did
vse
conference
of
diuine
arguments
,
or
of
godly
questions
.
I
answer
,
the
Apostle
here
intreateth
generally
of
all
ecclesiasticall
duties
,
and
that
in
this
order
;
first
,
ye
haue
a
general
doctrine
from
the
sixth
verse
to
the
fourteenth
.
Next
,
there
followeth
a
special
instruction
how
prayers
must
bee
conceiued
,
how
to
sing
psalmes
,
not
in
an
vnknowne
tongue
,
but
in
a
knowne
or
common
language
,
to
the
ninteenth
verse
.
After
this
,
he
returnes
to
his
generall
doctrine
againe
.
Bellarmine
excepteth
againe
,
that
Paul
here
speaketh
of
songs
,
which
in
that
meeting
they
sung
,
which
were
endued
with
some
extraordinarie
gift
of
the
holy
Ghost
.
I
answer
,
the
Apostle
distinctly
nameth
prayers
&
songs
:
againe
,
he
speaketh
of
those
prayers
and
thanksgiuings
,
whereunto
the
people
did
answer
,
Amen
:
now
the
people
did
not
answer
Amen
,
but
to
the
publike
prayers
:
wherfore
he
meaneth
here
publike
prayers
conceiued
in
the
diuine
administrations
,
in
the
publike
assemblies
.
Bellarmine
againe
obiecteth
:
The
publike
prayers
at
Corinth
were
in
the
Greeke
tongue
,
a
speech
wel
known
to
the
people
,
and
that
the
Apostle
knew
:
and
therefore
The
second
is
of
the
same
Apostle
,
in
the
same
chap.
v.
6.
If
I
shall
come
vnto
you
speaking
with
tongues
,
that
is
,
vnknowne
what
shall
I
profit
you
?
Hence
I
conclude
,
the
publike
worship
of
God
must
be
not
in
an
vnknown
,
but
a
knowne
language
.
Bellarmine
answereth
,
that
hee
which
administreth
the
publike
prayers
in
an
vnknowne
tongue
,
shall
profit
others
:
for
it
is
sufficient
that
God
vnderstand
him
:
And
this
he
goeth
about
to
cleare
by
a
similitude
:
Like
as
(
saith
he
)
if
a
man
speake
for
a
rustick
or
rude
man
,
ignorant
in
the
Latine
tongue
,
in
Latine
to
the
king
,
this
shall
suffice
if
the
king
vnderstand
him
,
to
conferre
any
benefit
by
the
king
vpon
the
same
ignorant
person
.
I
answer
,
what
is
this
els
but
to
say
,
that
the
publike
administration
doth
profit
the
people
by
vertue
or
merit
of
the
worke
done
,
albeit
in
the
meane
time
the
The
third
Argument
is
of
the
same
Apostle
in
the
same
chap.
vers.
11.
He
that
speaketh
vnto
mee
in
a
strange
tongue
,
shall
be
as
a
Barbarian
:
therefore
the
publike
administration
of
the
word
and
Sacraments
,
and
of
all
Gods
worship
and
seruice
must
be
in
the
vulgar
and
knowne
tongue
.
Bellarmine
answereth
,
that
hee
which
speaketh
Hebrue
,
Greeke
,
or
Latine
,
albeit
he
bee
not
vnderstood
;
yet
is
he
not
to
be
reputed
as
a
Barbarian
,
because
these
tongues
be
not
barbarous
:
but
if
he
speake
in
anie
other
language
,
he
is
to
bee
accounted
barbarous
.
I
answer
.
If
the
speaker
(
who
speaketh
in
these
tongues
)
be
not
vnderstood
,
he
shall
be
to
him
that
vnderstandeth
him
not
,
as
barbarous
.
For
so
the
verie
Poet
auoucheth
it
of
himselfe
,
When
,
saith
he
,
he
was
in
exile
in
Pontus
,
he
complaineth
,
that
albeit
he
spake
Latine
,
yet
hee
was
accounted
of
those
strangers
as
barbarous
:
Barbarus
hîc
ego
sum
,
quia
non
intelligor
vlli
.
And
when
it
was
obiected
to
Anacharsis
the
Philosopher
at
Athens
,
that
he
was
barbarous
:
he
answered
,
The
Athenians
are
Barbarous
vnto
me
.
The
fourth
Argument
is
of
the
same
Apostle
in
the
When
thou
blessest
with
the
spirit
,
to
wit
,
speaking
in
an
vnknowne
tongue
,
how
shall
he
that
occupieth
the
roome
of
the
vnlearned
say
Amen
,
at
thy
thankesgiuing
;
seeing
he
knoweth
not
what
thou
sayest
?
Whence
it
followeth
necessarily
,
that
all
publike
prayers
and
seruice
of
God
,
must
be
done
in
the
knowne
vulgar
tongue
.
Bellarmine
answereth
,
that
it
sufficeth
,
if
some
of
the
people
vnderstand
and
answer
Amen
:
yea
,
it
sufficeth
,
if
he
whom
they
call
the
Clarke
,
say
Amen
for
the
people
.
I
answer
,
this
was
not
the
custome
of
that
old
ancient
Church
,
which
neuer
knew
what
a
Clearke
meant
.
My
fift
Argument
is
of
the
same
Apostle
in
the
same
Let
all
things
in
the
Church
be
done
decently
,
and
in
order
:
But
if
the
Minister
shal
pray
in
an
vnknowne
tongue
,
and
the
people
shall
conceiue
other
prayers
differing
from
the
Ministers
:
then
shall
the
Minister
in
the
publike
congregation
haue
his
prayers
,
and
euery
one
of
the
people
his
owne
prayers
also
,
and
not
the
same
with
the
Minister
.
What
good
decencie
can
be
in
this
,
when
the
people
are
so
diuided
in
prayer
,
which
in
the
publike
assemblie
should
offer
vp
with
one
mind
,
and
with
one
mouth
,
one
and
the
same
prayer
vnto
God
?
The
sixt
Argument
is
from
a
point
which
Bellarmine
himselfe
yeeldeth
.
He
granteth
that
the
publike
administration
The
seuenth
Argument
is
from
another
point
which
The
8.
Argument
is
from
the
practise
of
the
old
and
best
Church
.
In
elder
ages
,
so
manie
translations
were
done
principally
to
this
end
,
to
celebrate
the
publike
seruice
of
God
,
and
that
herein
the
Scriptures
might
bee
read
to
euery
man
in
his
owne
knowne
mother
tongue
.
[
*
](A11015-e26490-b)
*
Lib.
de
origine
Bohemorum
.
AEneas
Syluius
writeth
,
that
to
Cyril
&
Methodius
it
was
permitted
,
that
the
people
of
Morauia
should
haue
their
common
prayers
in
the
mother
tongue
.
And
at
this
day
the
people
of
Armenia
,
AEthiopia
,
Egypt
,
and
the
Muscouites
haue
their
common
prayers
in
their
known
tongue
.
Here
Bellarmine
answereth
,
all
these
are
heretiques
.
I
say
they
be
no
more
heretiques
then
Papists
.
Assuredly
as
touching
publike
prayers
,
I
had
rather
be
in
this
heresie
with
them
,
then
with
the
Papists
,
as
they
thinke
,
to
meane
well
.
And
thus
for
our
iudgement
in
this
matter
.
The
Aduersaries
say
,
that
the
publike
prayers
may
not
be
in
a
knowne
tongue
,
but
in
Hebrue
or
Greeke
,
as
in
the
East
and
Greeke
Churches
;
or
in
the
Latine
tongue
,
as
in
the
Latine
and
West
Churches
.
The
arguments
they
produce
for
this
purpose
,
be
first
from
the
prerogatiue
of
tongues
:
the
first
is
this
,
Christ
in
the
title
of
his
Crosse
,
gaue
honour
to
these
three
languages
,
therefore
publike
prayers
ought
to
be
done
in
these
.
I
answer
,
albeit
wee
graunt
the
antecedent
,
the
consequent
will
not
follow
:
yea
rather
we
may
infer
the
contrarie
.
The
Lord
would
haue
the
cause
of
Christs
death
to
be
manifested
to
all
people
in
those
languages
,
which
then
were
best
known
:
which
cannot
be
denied
of
the
Greeke
and
Latine
:
therfore
publike
prayers
ought
to
bee
done
in
the
vulgar
tongues
,
and
knowne
to
the
people
.
The
2.
Arg.
These
three
tongues
Hebrue
,
Greek
and
Latine
are
of
greatest
excellencie
,
antiquitie
&
authority
▪
therfore
the
common
prayers
and
seruice
of
God
ought
to
be
done
onely
in
these
tongues
.
I
answer
.
Grant
the
Antecedent
be
true
,
yet
the
fequele
is
not
good
:
for
that
verie
gift
of
tongues
,
which
was
giuen
the
Apostles
in
the
feast
of
Pentecost
,
plainly
proueth
,
that
euery
toong
,
be
it
neuer
so
base
,
is
sanctified
of
God
for
holy
vses
,
and
The
3.
Arg.
The
Scriptures
was
originally
written
in
these
three
tongues
:
therefore
the
publique
prayers
ought
to
be
done
in
these
only
.
I
answer
,
first
,
the
Antecedent
is
false
:
for
neither
the
whole
Scripture
,
nor
anie
part
thereof
was
written
first
in
the
Latine
tongue
.
For
whereas
they
say
,
Saint
Marks
Gospell
was
first
written
Thus
farre
we
haue
heard
of
arguments
drawne
from
the
prerogatiue
of
tongues
:
now
follow
arguments
from
the
practise
and
vse
of
the
Church
.
The
first
here
is
this
:
From
Ezra
vntill
Christ
the
Scripture
was
woont
to
bee
read
in
the
Church
of
the
Iewes
in
the
Hebrue
tongue
,
that
is
,
an
vnknowe
tongue
:
Ergo
publike
prayers
may
be
said
in
an
vnknowne
tongue
.
I
answer
.
I
grant
the
Scriptures
were
read
in
the
Hebrue
tongue
:
but
I
denie
that
this
was
an
vnknowne
tongue
.
For
Nehem.
8.
it
is
very
cleare
,
that
the
sacred
Scripture
which
Ezra
read
in
Hebrue
,
was
vnderstood
by
the
people
which
were
present
and
heard
it
.
Whereupon
the
contrarie
consequent
must
follow
:
The
Scripture
was
read
in
the
Church
of
the
Iewes
in
elder
ages
in
a
known
tongue
:
therfore
it
must
be
read
at
this
day
in
popular
and
knowne
tongues
.
The
second
Argument
is
from
the
practise
of
the
Iewish
Synagogue
of
these
times
.
To
this
day
(
saith
hee
)
the
Scripture
is
read
in
the
synagogue
of
the
Iewes
in
the
Hebrue
tongue
:
therefore
publique
prayers
must
be
celebrate
in
an
vnknowne
tongue
.
I
answer
.
The
Argument
followes
not
from
the
euill
example
of
the
synagogue
of
the
Iewes
;
for
that
this
reading
of
the
old
Testament
in
an
vnknowne
tongue
,
is
the
cause
wherefore
so
manie
of
them
hold
backe
,
and
will
not
be
conuerted
to
the
faith
of
Christ
.
The
third
argument
is
from
the
practise
of
the
primitiue
Church
.
In
the
primitiue
Church
the
publike
prayers
were
said
in
one
of
these
3.
tongues
:
therfore
the
conclusion
followeth
.
I
answer
,
the
Antecedent
is
false
,
for
that
,
as
hath
beene
before
shewed
,
in
the
time
of
the
old
Church
,
yea
in
the
verie
dayes
of
the
Apostles
,
the
Scriptures
were
translated
in
a
manner
into
all
languages
.
The
fourth
Argument
is
from
the
continuall
practise
of
the
catholike
Church
:
for
in
it
the
publique
prayers
were
euer
either
in
the
Greeke
or
Latine
tongue
.
I
answer
,
if
by
catholike
Church
,
they
meane
the
Church
of
Rome
,
then
I
weigh
not
the
example
and
practise
thereof
:
but
if
by
this
word
they
meane
the
true
catholike
Church
,
then
it
is
cleare
alreadie
by
that
which
is
before
deliuered
,
that
the
Antecedent
is
false
.
And
thus
farre
of
these
Arguments
taken
from
the
practise
and
vse
of
the
Church
.
To
the
former
Arguments
,
they
adde
more
from
a
finall
cause
:
The
publike
administration
of
Gods
seruice
and
worship
being
performed
of
all
or
most
Churches
in
one
tongue
,
to
wit
the
Latine
,
this
might
serue
well
for
the
preseruation
of
the
vnitie
of
faith
.
To
this
I
answer
,
this
serues
notably
for
the
continuance
and
increase
of
vnbeleefe
and
ignorance
.
Againe
,
our
verie
experience
teacheth
(
by
Gods
good
blessing
in
these
times
)
that
notwithstanding
the
great
variety
of
tongues
in
the
reformed
Churches
,
yet
they
agree
well
(
to
God
be
praise
)
in
the
vnitie
of
faith
.
Next
,
they
reason
from
the
little
good
which
hence
ensueth
,
as
they
imagine
:
It
profits
the
people
nothing
at
all
that
the
Scriptures
be
read
in
the
vulgar
tongues
:
for
they
vnderstand
not
any
sentence
of
Scripture
,
albeit
they
know
the
words
?
To
this
I
answer
:
Euerie
one
of
the
vnlearned
,
if
they
come
to
heare
the
Scriptures
with
Gods
feare
and
reuerence
,
they
shall
reape
and
receiue
some
profit
by
it
.
Againe
,
from
another
danger
which
may
happen
,
they
reason
thus
:
The
reading
of
the
Scriptures
in
a
knowne
tongue
may
more
hurt
then
profit
the
people
:
for
deuotion
hath
rather
decreased
then
increased
,
since
publike
prayers
or
seruice
of
God
hath
beene
celebrated
in
popular
tongues
.
I
answer
,
the
consequent
is
not
good
:
The
sacred
Scripture
read
in
the
mother
tongue
hurts
manie
;
therfore
it
is
not
so
to
be
read
at
all
:
because
accidentally
,
and
through
the
default
and
corruption
of
the
people
,
it
hurts
,
and
profits
not
.
So
the
preaching
of
the
Gospell
is
the
sauour
of
death
vnto
death
vnto
manie
;
therefore
the
Gospell
is
not
to
bee
preached
.
Furthermore
,
be
it
knowne
that
this
is
no
religion
,
nor
true
pietie
,
which
is
so
coupled
with
ignorance
,
but
a
damnable
superstition
,
when
as
the
sacred
Scriptures
are
read
,
and
prayers
administred
in
a
strange
and
vnknowne
tongue
.
Thus
far
these
three
Arguments
from
the
finall
causes
and
effects
.
Againe
,
they
reason
from
an
inconuenience
,
first
,
on
this
wise
.
If
the
scriptures
must
bee
read
in
the
vulgar
tongue
,
then
translations
must
bee
renewed
in
euery
age
:
for
auncient
words
weare
out
of
vse
:
and
this
is
inconuenient
.
I
answere
,
what
losse
is
it
,
if
translations
be
reuised
and
renewed
in
euery
age
?
for
the
whole
translation
needes
no
renuing
,
but
some
words
which
happily
are
become
obsolete
and
out
of
vse
.
Againe
,
an
other
euill
which
might
follow
this
conclusion
is
this
.
The
Pope
vnderstandeth
not
all
vulgar
tongues
:
But
the
publique
prayers
must
be
celebrate
in
a
language
which
the
Pope
knoweth
:
Ergo.
I
answere
,
it
is
not
necessarie
that
prayers
be
in
that
tongue
which
the
Pope
knoweth
.
This
they
proue
[
*
](A11015-e26730-b)
*
Vne
concesso
errore
mille
consequuntur
.
because
he
is
the
vniuersall
Bishop
:
And
this
I
deny
also
.
Wherefore
there
is
no
domage
shal
follow
,
if
publique
prayers
be
contained
in
a
language
which
the
Pope
knoweth
not
.
And
thus
far
the
2.
question
.
The
3.
question
followeth
:
whether
it
is
lawfull
for
the
lay
people
,
as
they
call
them
,
or
the
vulgar
sort
,
to
read
the
holy
scriptures
?
We
auouch
that
it
is
lawfull
for
euery
one
,
euen
of
the
basest
of
the
people
to
read
the
holy
Scriptures
.
For
this
point
see
Deut.
6.
Chap.
&
11.
c.
and
17.
c.
Iosh.
1.
c.
and
10.
c.
5.
Search
the
Scriptures
,
saith
the
Lord
Christ
.
Acts.
17.
the
men
of
Berea
searched
the
Scriptures
,
and
for
this
cause
are
commended
by
the
holy
Ghost
.
Matth.
4.
The
example
of
Christ
(
who
resisted
the
Deuill
with
no
other
weapons
,
but
of
the
scripture
)
teacheth
vs
that
the
scripture
ministreth
vnto
vs
such
a
furniture
,
as
euery
man
must
be
prouided
of
to
withstand
Sathan
in
his
assaults
against
vs
.
Lastly
,
this
is
prooued
by
the
practise
of
the
Church
:
For
wherefore
were
the
scriptures
in
the
old
church
translated
into
so
many
popular
languages
,
but
that
they
might
be
read
&
vnderstood
of
the
people
?
And
this
is
our
iudgement
in
few
words
.
What
say
the
aduersaries
?
Some
yeares
past
they
taught
it
was
not
lawfull
at
all
for
any
of
the
common
and
lay
people
(
as
they
vsuallie
tearme
them
)
to
reade
the
holy
Scriptures
.
Afterwards
when
they
saw
how
odious
if
it
be
permitted
:
permitted
,
I
say
:
of
whom
?
They
answer
,
by
the
Pope
,
his
Bishops
,
or
inquisitors
.
I
demaund
:
what
,
of
these
only
?
They
answer
,
not
of
these
only
,
but
of
them
with
the
aduertisement
of
the
parish
Priest
or
confessor
.
Well
,
I
vnderstand
who
be
to
permit
the
reading
of
the
holy
scripture
:
now
I
aske
,
to
whom
is
this
permitted
?
They
answer
,
not
to
all
indifferently
,
but
only
to
such
as
the
parish
Priest
,
whom
they
call
the
Curate
,
shall
well
discerne
,
both
by
their
confession
,
and
by
their
whole
cariage
of
their
life
,
to
be
a
true
Catholick
,
that
is
,
a
stubborne
or
stiffe-necked
Papist
.
I
see
then
to
whom
they
yeeld
thus
far
the
reading
of
the
scriptures
.
I
demand
in
the
next
place
,
what
translations
be
allowed
them
?
They
answer
,
they
will
not
haue
them
to
read
all
translations
indifferently
,
but
such
only
as
some
Catholicks
haue
published
,
such
as
at
this
day
,
the
English
Rhemish
translation
of
the
New
Testament
is
.
Thus
far
briefly
of
that
permission
,
which
hath
so
decreed
the
condition
of
this
libertie
of
reading
the
scriptures
.
And
this
is
their
meaning
according
to
the
decree
of
Pius
Quartus
the
Pope
,
which
decree
is
confirmed
also
by
the
councel
of
Trent
,
&
commended
by
the
Rhemists
,
in
the
preface
of
their
English
translation
.
And
this
is
Bellarmines
iudgment
;
who
differeth
in
words
only
a
little
from
the
former
popish
assertion
,
but
in
matter
and
purpose
is
the
same
in
effect
:
for
what
difference
is
there
,
if
there
be
no
permission
at
all
,
&
to
be
thus
permitted
with
such
a
condition
,
as
is
aforeshewed
?
And
thus
of
the
3.
question
,
and
as
touching
the
controuersies
which
are
moued
at
this
day
,
concerning
holy
scripture
,
I
remember
not
any
that
we
haue
left
vntouched
.
We
haue
therefore
spoken
of
the
word
of
God
,
which
is
the
word
of
both
couenants
:
as
also
of
the
sacred
scripture
,
which
is
a
certaine
meane
,
wherby
it
pleased
God
to
manifest
his
word
and
wil
vnto
men
.
It
resteth
now
that
wespeake
of
sinne
,
and
of
mans
miserie
.
CHAP.
XXIIII
.
Of
sinne
in
generall
.
THE
common
place
of
sin
,
as
also
the
former
before
handled
,
is
subalterne
to
the
place
or
generall
head
of
our
calling
.
For
calling
is
the
transferring
of
a
man
out
of
the
state
of
sin
[
*
](A11015-e26880-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
cause
of
sin
.
Lawlesnesse
,
the
cause
whereof
is
an
euill
instrument
,
as
we
shall
shew
hereafter
:
for
this
Lawlesnes
is
from
another
cause
;
neither
doth
it
destroy
that
essentiall
forme
of
the
goodnesse
of
being
it selfe
,
which
proceedeth
from
God
the
creator
and
maker
thereof
.
For
as
for
the
being
which
God
maketh
,
nothing
can
be
put
to
it
,
or
taken
from
it
,
that
in
it selfe
it
may
be
better
or
worser
.
So
much
concerning
the
matter
of
sin
.
Now
as
touching
the
forme
:
The
forme
of
sinne
is
called
Lawlesnes
,
that
is
,
the
want
of
conformitie
with
the
will
and
law
of
God
.
1.
Ioh.
3.
Sinne
by
his
forme
is
thus
Sinne
is
the
transgression
of
the
law
.
This
Lawlesnesse
or
transgression
,
which
wee
call
the
forme
and
And
this
transgression
,
the
efficient
whereof
is
an
euill
instrument
,
is
euill
either
for
that
the
action
it selfe
,
or
Thou
shalt
not
murther
:
or
for
that
the
fountaine
and
beginning
of
the
action
or
worke
is
against
the
law
of
God
,
although
the
action
in
it selfe
be
conformable
to
the
law
:
for
as
the
law
of
God
commandeth
the
action
or
worke
it selfe
,
so
hath
it
regard
of
the
fountaine
and
beginning
of
the
action
;
commanding
that
the
whole
worke
which
is
commanded
by
the
law
,
proceed
from
a
pure
,
holy
,
and
beleeuing
heart
of
that
instrument
,
which
God
vseth
in
doing
his
worke
.
An
example
of
this
kind
of
transgression
may
be
this
:
When
any
man
giueth
almes
,
which
worke
indeed
is
commanded
of
God
,
and
yet
not
done
of
charitie
,
it
is
reiected
:
see
1.
Cor.
13.
Or
lastly
,
it
falleth
out
to
be
a
sinne
,
for
that
the
end
,
which
the
euill
instrument
in
doing
or
working
together
with
God
proposeth
to
it selfe
,
is
against
the
lawe
of
God
.
For
as
the
law
of
God
commandeth
the
worke
it self
,
and
the
fountaine
and
beginning
of
the
worke
;
euen
so
it
commandeth
the
end
,
as
the
chiefe
and
principall
,
to
wit
,
the
glorie
of
God
himselfe
:
Whether
yee
eate
or
drinke
,
or
whatsoeuer
ye
do
,
do
all
to
the
glorie
of
God
,
1.
Cor.
10.
And
in
this
respect
a
man
sinneth
,
when
he
doth
ought
,
not
for
God
,
nor
for
his
glory
;
but
for
himselfe
,
his
owne
profit
,
and
only
for
his
owne
glorie
.
Here
it
is
to
be
noted
,
that
whosoeuer
sinneth
,
as
touching
the
fountaine
and
originall
of
the
action
,
the
same
man
alwaies
sinneth
touching
the
end
;
and
so
contrarily
.
Wherefore
these
two
last
wayes
of
transgression
are
alwayes
ioyned
together
.
Againe
,
it
is
to
be
noted
,
that
he
who
sinneth
touching
the
original
and
the
end
,
doth
not
alwayes
sin
in
the
action
it self
:
For
the
action
or
work
of
any
instrument
,
how
euil
soeuer
in
it self
,
may
be
good
&
These
things
thus
declared
,
it
shall
bee
easie
to
gather
some
definition
of
sinne
:
That
sinne
is
a
quality
or
action
of
a
reasonable
creature
,
lawlesse
,
or
contrarie
to
the
law
of
God
.
The
generall
proprietie
of
sinne
,
or
the
consequent
thereof
,
is
guiltinesse
;
and
guiltinesse
is
that
which
meriteth
or
deserueth
punishment
:
as
therefore
guiltinesse
followeth
after
sin
,
so
after
guilt
followeth
punishment
,
both
temporall
and
eternall
.
Let
this
suffice
concerning
sinne
in
generall
;
which
being
knowne
,
it
is
easie
to
answer
those
questions
,
which
are
wont
to
be
made
touching
sin
;
and
namely
to
this
Againe
,
if
here
it
be
asked
:
If
therfore
the
transgression
of
Gods
lawe
,
in
so
farre
as
a
transgression
,
bee
not
permitted
of
God
,
doth
it
not
of
necessity
follow
,
that
sin
in
respect
,
or
as
it
is
a
transgression
,
is
done
against
[
*
](A11015-e27140-b)
*
Deo
inuito
,
whether
he
will
or
no.
Gods
will
?
Ans.
It
followeth
not
:
for
that
which
is
done
against
Gods
will
,
is
said
properly
to
be
done
against
Gods
decree
,
and
not
against
his
reuealed
wil
,
or
expresse
law
:
but
sinne
,
as
it
is
a
transgression
of
the
law
,
is
not
done
against
any
decree
:
therefore
sinne
,
as
it
is
a
transgression
of
the
lawe
,
is
not
done
against
Gods
will
.
The
Assumption
is
shewed
,
because
God
decreed
not
from
euerlasting
,
that
sinne
as
it
is
a
transgression
of
his
law
,
should
not
be
done
of
an
euill
instrument
.
Therefore
thou
saist
,
hee
decreed
that
it
should
be
done
?
Answer
.
It
followeth
not
.
But
thou
maist
aske
,
is
not
sinne
effected
as
it
is
transgression
,
some
way
by
the
permission
of
God
?
Answ.
A
thing
is
said
to
be
done
two
wayes
by
Gods
permission
;
either
by
it selfe
,
or
by
accident
.
That
,
which
by
Gods
permission
commeth
to
passe
by
it selfe
,
must
of
necessitie
respect
,
and
put
on
the
nature
of
good
;
seeing
God
proposeth
and
directeth
the
same
vnto
a
good
end
:
but
that
,
which
by
an
accident
is
done
,
God
permitting
it
,
or
forsaking
the
creature
,
nothing
hindreth
,
but
that
,
as
it
is
such
,
it
is
euill
:
for
God
leauing
the
creature
,
and
euill
instrument
to
it selfe
,
the
creature
doth
that
which
is
euil
,
as
it
is
euil
:
neither
can
it
otherwise
do
,
being
left
of
him
,
who
is
the
Author
of
al
good
.
But
now
,
in
respect
of
God
permitting
and
leauing
,
that
euill
,
as
it
is
euill
,
is
done
by
accident
,
not
by
it selfe
,
because
God
in
forsaking
,
purposed
not
euill
,
as
it
is
euill
;
but
on
the
contrarie
,
so
farre
forth
as
it
respecteth
good
,
and
is
a
meane
of
his
glorie
,
of
that
especially
which
is
the
consequent
of
his
mercie
:
for
all
meanes
,
whether
wrought
by
God
himselfe
,
or
suffered
to
be
done
of
euill
instruments
,
in
the
first
place
are
both
ordained
of
God
himselfe
,
and
directed
to
the
glorie
of
his
mercie
,
arising
from
the
saluation
of
the
creature
:
God
hath
shut
vp
all
vnder
sinne
,
that
he
might
haue
mercie
on
all
.
And
in
the
second
place
,
for
the
hardnesse
of
man
,
and
because
of
the
heart
that
cannot
repent
,
sinnes
and
euils
which
are
done
by
an
euill
instrument
,
serue
to
that
glory
,
which
God
getteth
vnto
himselfe
,
by
his
iustice
and
iust
punishments
.
If
on
the
contrarie
thou
obiect
:
God
suffereth
sinne
,
that
he
may
punish
the
same
:
but
he
punisheth
sinne
,
in
CHAP.
XXV
.
Of
Originall
Sinne
.
.
THVS
farre
of
sinne
in
generall
:
the
first
diuision
of
sinne
is
into
originall
and
actuall
.
To
speake
of
originall
sinne
first
,
we
be
first
to
obserue
the
reason
why
it
is
so
named
.
It
is
called
And
that
there
is
such
a
kind
of
sinne
,
it
is
most
manifest
:
for
there
is
none
so
fottish
,
and
so
voide
of
all
sense
,
that
he
feeleth
not
this
hereditarie
sicknes
in
himselfe
,
as
the
infection
and
corruption
of
his
nature
.
But
the
holy
Ghost
,
who
best
knoweth
what
is
in
man
,
doth
cleerely
auouch
this
in
many
scriptures
.
Gen.
5.
3.
When
as
Adam
(
saith
he
)
begat
a
sonne
,
according
to
his
owne
image
.
Note
heere
the
propagation
of
that
corrupt
image
,
which
was
in
Adam
,
into
his
sonne
Sheth
.
Iob.
14.
5.
Who
can
bring
forth
a
cleane
thing
of
an
vncleane
?
not
one
.
Behold
here
the
propagation
of
vncleannes
.
Psalm.
51.
7.
Behold
I
was
formed
in
iniquitie
,
and
in
sinne
did
my
mother
cherish
[
*
](A11015-e27380-b)
*
Tremel
.
fouit
:
kept
me
warme
in
hir
bed
.
mee
.
Behold
the
sin
which
we
haue
from
our
mothers
wombe
.
Ioh.
3.
6.
What
is
borne
of
the
flesh
,
is
flesh
:
Behold
the
propagation
of
flesh
,
that
is
,
of
our
corrupt
nature
.
Rom.
5.
12.
Like
as
by
one
man
sinne
entred
into
the
world
,
and
by
sin
death
.
&c.
Obserue
here
the
propagation
of
sinne
.
Eph.
2.
3.
We
were
by
nature
the
children
of
wrath
:
Note
here
our
corrupt
nature
,
and
therefore
how
subiect
it
is
to
the
wrath
of
God
.
And
thus
far
we
see
that
there
is
a
sin
which
we
call
originall
.
Now
let
vs
consider
what
the
subiect
thereof
is
.
The
subiect
of
originall
sinne
is
the
whole
man
,
body
and
soule
:
which
thing
is
taught
vs
cleerely
by
that
one
name
that
old
man
:
whereby
nothing
els
is
signified
,
but
the
whole
man
corrupted
:
or
the
corruption
of
the
whole
man
.
That
the
minde
is
infected
with
this
sin
,
first
we
be
taught
it
by
very
sense
it selfe
;
next
,
by
many
testimonies
of
scriptures
.
Genes.
6.
5.
When
the
Lord
saw
all
the
imaginations
,
that
is
,
all
the
thoughts
of
his
heart
,
were
only
euill
continually
.
Gen.
8.
21.
Albeit
the
imagination
of
mans
heart
be
euill
from
his
youth
.
Ephes.
2.
3.
Fulfill
the
will
of
the
flesh
and
of
the
minde
.
And
that
the
body
is
infected
with
this
poison
,
see
Rom.
6.
12.
Let
not
sinne
raigne
in
your
mortall
body
.
And
that
euery
Neither
giue
your
members
as
instruments
of
vnrighteousnes
vnto
sin
.
Againe
the
very
names
of
this
sinne
,
shew
the
subiect
thereof
,
or
where
it
resteth
:
As
when
it
is
called
flesh
,
concupiscence
,
the
law
of
the
members
,
the
body
of
sin
,
the
body
of
death
.
And
thus
farre
of
the
subiect
of
originall
sinne
.
Now
wee
bee
to
come
to
the
parts
of
it
:
and
because
it
is
as
a
compound
thing
,
we
are
to
consider
,
first
,
Abraham
.
Abrahams
fact
was
therefore
Leui
his
fact
also
,
and
of
all
his
posterity
,
which
then
were
in
his
loynes
.
Next
,
this
is
testified
by
scripture
,
as
by
name
in
that
place
which
is
Rom.
5.
12.
In
whom
(
to
wit
Adam
)
all
men
haue
sinned
.
That
first
Apostasie
,
I
grant
,
is
past
and
vanished
away
,
as
euery
action
passeth
away
:
yet
after
a
sort
it
is
saide
to
continue
still
,
for
albeit
the
fact
be
past
,
yet
the
By
the
offence
of
one
,
many
be
dead
.
Wherefore
many
must
be
guilty
that
one
offence
.
Ro.
5.
16.
The
fault
came
of
one
offence
vnto
condemnation
.
And
thus
farre
of
the
first
part
of
originall
sinne
,
that
is
,
of
the
first
backsliding
and
our
falling
away
,
which
we
bring
forth
with
vs
from
our
mothers
wombe
into
the
world
.
The
second
part
followeth
of
originall
sinne
:
which
is
a
certaine
defect
,
or
a
certaine
want
of
originall
iustice
,
Proofe
of
our
want
of
original
iustice
by
1.
sense
.
2.
by
scripture
.
all
such
places
shew
plainelie
what
defect
is
in
vs
,
and
what
want
of
originall
iustice
.
Rom.
3.
23.
All
haue
sinned
and
are
depriued
of
the
glory
of
God
.
Ro.
7
;
18.
I
know
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
.
And
a
little
after
.
I
find
no
meanes
to
performe
that
which
is
good
.
Rom.
8.
7.
The
wisdome
of
the
flesh
is
not
subiect
to
the
law
of
God
,
neither
indeed
can
be
.
1.
Cor.
14.
The
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
neither
can
he
know
the.
2.
Cor.
3.
5.
Not
that
we
are
sufficient
of
our selues
to
think
any
thing
as
of
our selues
.
Eph.
4.
18.
Hauing
their
cogitation
darkened
,
and
being
strangers
from
the
life
of
God
.
And
thus
far
of
the
2.
part
of
the
matter
of
original
sin
,
to
wit
,
the
want
of
originall
iustice
.
The
third
part
followeth
:
and
this
we
say
is
an
inclination
part
of
the
matter
of
originall
sinne
.
or
quality
contrary
to
that
originall
iustice
and
integritie
before
mentioned
,
succeeding
euen
in
place
thereof
.
This
is
,
that
which
they
call
our
naturall
corruption
,
and
it
is
the
second
effect
of
the
apostasie
of
Adam
,
in
Paradice
.
For
that
rebellion
of
our
first
parents
,
first
depriueth
vs
of
originall
iustice
and
of
the
image
of
God
:
next
,
in
place
there
of
by
Gods
iust
iudgement
,
it
infecteth
vs
with
a
quality
cleane
contrary
to
that
righteousnesse
,
whereby
we
are
made
prone
and
apt
to
al
euil
.
This
contrarie
qualitie
or
inclination
vnto
sin
to
be
in
vs
,
very
sense
procues
it
,
with
many
testimonies
of
the
holy
Scripture
:
all
which
speake
of
sinne
affirmatiuely
;
or
,
that
I
may
so
speak
,
positiuely
.
Ro.
7.
7.
I
had
not
known
concupiscence
,
but
that
the
law
sayth
,
thou
shalt
not
couet
.
Rom.
7.
23.
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
mind
.
Eph.
2.
3.
Fulfilling
the
lusts
of
the
flesh
and
of
the
minde
.
Ad
to
these
the
places
before
cited
,
Gen.
6.
and
8.
And
thus
farre
of
the
third
part
of
the
matter
of
originall
sin
.
And
here
as
touching
the
want
of
iustice
,
and
inclination
vnto
sinne
,
which
were
two
parts
of
the
matter
of
originall
sinne
,
ye
must
be
aduertised
:
that
there
is
no
facultie
The
light
of
the
minde
or
knowledge
is
twofold
;
naturall
A
two
fold
light
of
the
mind
.
1.
Want
of
naturall
light
.
and
spirituall
:
In
the
mind
there
is
a
defect
of
light
or
of
naturall
knowledge
,
not
in
whole
,
but
in
part
:
for
there
do
remaine
euen
in
the
vnregenerate
,
certaine
generall
notions
of
good
and
euill
things
,
which
are
commanded
and
condenmed
in
the
law
:
but
they
be
such
as
serue
only
to
make
men
inexcusable
,
for
that
they
are
but
lame
and
corrupt
.
Rom.
1.
19.
The
mind
also
wants
spirituall
Want
of
spirituall
light
.
light
,
not
in
part
but
in
whole
,
for
it
is
vtterly
void
of
this
light
:
for
as
concerning
those
things
which
appertaine
to
the
kingdom
of
heauen
,
the
vnderstandings
is
so
darkened
,
that
it
doth
not
only
not
perceiue
them
,
but
also
hath
no
power
to
conceiue
them
.
1.
Cor.
2.
14.
To
be
short
,
the
minde
wants
holinesse
;
for
the
things
it
vnderstandeth
,
Want
of
holin●sse
in
the
mind
.
it
neither
conceiueth
them
rightly
and
holily
,
but
impiously
and
prophanely
all
things
,
euen
the
things
which
in
and
by
themselues
are
good
:
For
the
facultie
of
vnderstanding
albeit
it
be
not
vtterly
lost
,
yet
that
holynes
of
this
facultie
,
wherein
it
was
created
after
the
image
of
God
,
was
vtterly
lost
in
the
fall
of
man
.
This
want
of
this
naturall
light
,
the
Apostle
sheweth
Rom.
1.
21.
Because
when
they
knew
God
,
they
glorified
him
not
as
God
.
These
latter
wordes
plainly
shew
that
the
naturall
light
of
the
minde
is
but
a
dim
light
,
and
soone
vanisheth
away
.
The
want
of
the
spiritual
light
,
the
Apostle
sheweth
1.
Cor.
2.
14.
The
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
.
The
want
of
sanctitiy
in
the
vnderstanding
,
the
Apostle
sheweth
Rom.
8.
7.
The
wisdom
of
the
flesh
is
enmity
against
God
,
euen
then
when
it
vnderstandeth
those
things
,
which
otherwise
be
in
themselues
true
&
good
.
2.
Cor.
3.
8.
Not
that
we
are
sufficient
of
ourselues
to
thinke
any
thing
,
to
wit
,
well
and
holily
.
Eph.
4.
18.
Hauing
their
cogitation
darkened
,
&
being
estranged
from
the
life
of
God
.
And
there
ver.
23.
And
be
ye
renewed
in
the
spirit
of
your
minde
.
And
thus
farre
of
the
want
or
defect
which
is
in
the
mind
.
There
is
also
a
quality
in
the
minde
,
which
hath
succeeded
or
stept
in
place
of
that
light
and
holinesse
,
which
was
lost
in
the
fall
of
man
:
For
darknes
hath
taken
possession
in
the
very
seate
of
light
.
Ephesi.
5.
8.
Yee
were
in
times
past
darknes
,
but
now
ye
are
light
in
the
Lord
.
In
place
of
sanctitie
&
integrity
haue
crept
in
impuritie
and
a
certaine
malitiousnesse
of
nature
,
which
euidently
appeareth
,
when
it
is
said
Rom.
8.
5.
For
they
that
are
after
the
flesh
,
sauour
the
things
of
the
flesh
:
This
wisdome
is
of
some
euill
quality
.
1.
Cor.
1.
18.
The
preaching
of
the
crosse
is
to
them
that
perish
,
foolishnesse
.
And
1.
Cor.
2.
14.
For
they
are
foolishnes
vnto
him
.
This
word
foolishnes
argueth
the
peruerse
iudgment
of
the
minde
.
Thus
far
of
the
want
of
the
mind
,
&
the
contrary
quality
crept
thereinto
.
Both
these
in
like
manner
are
to
be
seene
in
the
will
and
in
euery
affection
.
The
want
of
integrity
I
find
no
meanes
to
performe
that
which
is
good
,
Rom.
7.
18.
and
Phil.
2.
13.
It
is
he
which
worketh
in
you
both
the
will
and
the
deed
.
The
corruption
and
frowardnes
of
the
will
,
and
of
the
motions
thereof
,
is
testified
by
many
scriptures
.
As
Gen.
6.
5.
6.
The
conceit
of
a
mans
heart
is
only
euill
.
Eph.
2.
3.
Doing
the
will
of
the
flesh
and
of
the
minde
.
Finallie
,
this
I
say
,
that
mans
will
is
more
poisoned
by
this
originall
corruption
,
then
the
minde
is
:
for
which
Affirming
that
the
ignorance
which
is
in
men
,
is
by
reason
of
the
hardnesse
of
their
hearts
.
&
Rom.
1.
28.
They
regarded
not
to
know
God
,
therefore
God
deliuered
them
vnto
a
reprobate
mind
.
Note
,
how
the
obstinate
will
resisteth
the
light
of
the
mind
,
and
causeth
the
mind
to
be
ouerclouded
.
And
thus
far
of
the
threefold
matter
of
originall
sinne
.
These
parts
of
the
materiall
cause
of
originall
sin
,
because
they
are
so
many
Beings
[
*
](A11015-e28250-b)
*
Entia
.
,
and
are
of
God
,
euery
one
of
them
must
retaine
in
them
some
goodnes
(
as
we
say
)
in
respect
of
their
being
:
for
that
very
apostasie
and
falling
away
was
good
in
it selfe
:
as
so
the
want
of
originall
iustice
,
because
it
is
a
thing
in
nature
,
and
a
consequent
of
that
Apostasie
,
this
want
(
I
say
)
as
it
is
of
God
,
is
good
in
it selfe
:
and
to
conclude
,
that
positiue
qualitie
,
which
succeedeth
in
place
of
that
holinesse
and
image
of
God
,
for
the
being
thereof
,
is
of
God
as
principall
efficient
,
and
is
good
in
itselfe
.
The
forme
of
originall
sinne
followeth
.
And
this
is
a
[
*
](A11015-e28280-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
repugnance
against
God
and
his
law
:
For
euery
part
of
the
materiall
cause
hath
a
repugnance
against
the
law
in
it
,
and
so
a
forme
which
is
from
another
,
in
respect
whereof
it
is
sinne
:
The
first
Apostasie
hath
in
it
a
repugnance
against
God
;
and
so
the
want
of
originall
iustice
;
and
the
positiue
quality
also
,
which
succeeded
in
place
thereof
.
This
threefold
iniquitie
[
*
](A11015-e28300-b)
*
Or
breach
of
Gods
law
.
,
is
not
of
God
as
efficient
,
but
from
the
euill
instruments
,
the
deuill
first
,
next
Adam
,
and
lastly
,
the
very
man
,
which
is
of
Adams
progenie
:
For
we
also
which
are
sick
of
this
hereditarie
euill
,
are
the
very
causes
of
our
sicknes
.
And
thus
far
of
the
forme
of
originall
sin
.
Now
we
be
to
define
originall
sinne
of
the
matter
and
forme
thereof
,
on
this
wise
:
Originall
sinne
is
an
apostasie
from
God
,
a
want
of
Originall
iustice
,
and
a
certaine
positiue
qualitie
,
repugning
against
the
law
of
God
.
The
threefold
It
resteth
now
,
that
seeing
we
see
this
sinne
originall
is
deriued
by
propagation
from
the
parents
to
the
children
,
that
we
search
out
the
manner
thereof
:
and
this
may
bee
expressed
on
this
wise
.
The
propagation
of
sin
must
be
,
by
one
of
these
3.
waies
:
for
it
is
deriued
either
by
the
soule
,
or
by
the
body
of
the
parents
,
or
through
their
default
.
It
cannot
bee
said
that
the
propagation
of
this
sin
is
by
the
soule
,
for
the
soule
of
the
Father
or
Mother
is
not
deriued
by
propagation
to
the
children
,
in
whole
or
in
part
,
as
is
very
euident
:
wherfore
this
sin
coms
not
by
the
soule
of
the
parents
.
But
it
may
not
vnfitly
be
said
,
that
there
is
some
deriuation
The
propagation
of
sinne
by
the
body
of
him
which
begetteth
,
into
the
soule
of
him
which
is
begotten
,
is
more
hardly
expressed
:
yet
I
deliuer
what
seemes
most
The
manner
of
the
propagation
of
this
sinne
,
which
is
said
to
be
through
the
default
of
the
parents
,
followeth
;
and
this
I
expresse
on
this
wise
.
Adam
by
that
his
first
offence
,
did
deriue
,
as
by
a
certaine
conduit
,
whatsoeuer
corruption
was
in
him
to
his
posteritie
:
for
this
cause
the
Apostle
,
Rom.
5.
12.
saith
,
By
one
man
(
to
wit
,
sinning
)
sin
entred
into
the
world
.
Here
it
may
be
demaunded
,
whence
proceedes
this
efficacie
or
power
of
that
first
sin
,
to
ingender
,
as
it
were
,
and
to
deriue
sinne
into
all
and
euerie
one
of
Adams
progenie
.
I
answer
,
this
efficacie
of
that
sinne
,
is
by
reason
of
that
word
and
couenant
which
God
made
with
Adam
in
his
creation
,
as
it
were
in
these
words
:
If
man
wil
stand
and
persist
in
that
his
innocencie
,
which
he
had
by
creation
,
he
shall
stand
for
his
owne
good
,
and
for
his
progenie
:
but
if
he
do
not
stand
,
but
fall
away
,
his
fall
shall
turn
Now
let
vs
briefly
see
what
the
old
hereticks
,
and
late
aduersaries
of
Gods
truth
say
concerning
this
sinne
.
First
When
it
was
obiected
against
them
,
that
young
infants
died
;
which
could
not
be
,
but
that
they
are
infected
with
originall
sinne
:
They
answered
,
that
Adam
himselfe
also
had
died
by
the
law
of
nature
,
albeit
he
had
not
sinned
.
And
this
was
the
Pelagians
principall
argument
against
Next
,
the
Schoole-men
had
diuers
opinions
of
originall
Peter
Lombard
reiecting
these
opinions
,
auoucheth
it
to
be
also
a
positiue
euill
qualitie
,
contrarie
to
that
first
originall
iustice
.
Albertus
Pigghius
,
&
Ambrosius
Catharinus
said
,
that
it
was
nothing
els
but
that
first
transgression
of
Adam
.
And
out
of
this
conclusion
,
they
drew
forth
three
other
opinions
:
the
first
was
this
:
Originall
sinne
is
one
and
the
selfe
same
onely
Bellarmine
following
all
these
,
first
blames
Lombards
conclusion
concerning
his
positiue
qualitie
;
and
next
,
This
done
,
at
last
the
Iesuit
sets
downe
his
owne
iudgement
,
auouching
that
original
sin
consisteth
in
two
things
:
CHAP.
XXVI
.
Of
Concupiscence
.
BVt
because
there
is
some
controuersie
touching
concupiscence
,
which
is
the
third
part
of
originall
sinne
;
therefore
we
be
to
speake
something
of
it
apart
.
The
word
Concupiscence
,
doth
first
and
properly
signifie
that
coueting
,
or
lusting
,
which
is
said
to
be
in
the
baser
facultie
of
the
soule
,
to
wit
,
in
the
sensible
and
the
naturall
power
thereof
:
and
tropically
it
signifieth
our
naturall
corruption
,
and
that
euill
positiue
quality
,
which
resteth
not
onely
in
the
concupiscible
faculty
of
the
soule
,
but
in
all
the
powers
therof
also
,
euen
in
reason
it self
.
For
the
word
Concupiscence
in
Scripture
is
as
generall
as
the
old
man
,
or
the
flesh
:
for
Paule
vseth
these
words
indifferently
for
one
and
the
same
matter
,
the
old
man
,
the
flesh
,
concupiscence
,
and
the
law
of
the
members
,
to
wit
,
for
the
third
part
of
originall
sinne
,
which
is
that
euill
positiue
quality
.
And
that
concupiscence
is
properly
and
truly
a
sinne
,
appeares
plainly
out
of
the
Epistle
to
the
Romans
,
ch.
7.
7.
I
had
not
knowne
lust
,
except
the
law
had
said
,
thou
shalt
not
lust
.
And
this
briefly
is
our
iudgment
touching
Concupiscence
.
Pelagius
reckoneth
Concupiscence
in
the
number
of
the
good
things
,
or
benefits
of
nature
:
for
hee
denies
originall
sinne
.
Our
aduersaries
the
Papists
,
by
Concupiscence
vnderstand
nothing
els
,
but
that
concupiscible
faculty
of
the
soule
,
which
is
in
it self
good
,
or
at
least
indifferent
,
but
euill
accidentally
,
and
in
some
respect
:
to
wit
,
for
that
now
the
bridle
or
originall
iustice
is
let
loose
,
whereby
Concupiscence
ought
to
haue
been
curbed
:
so
then
this
curbe
being
lost
,
it
inclines
(
say
they
)
to
sinne
.
This
is
the
iudgment
of
the
Councell
of
Trent
,
CHAP.
XXVII
.
Of
Actuall
sinne
.
ACtuall
sinne
is
the
fruit
,
and
effect
,
and
the
punishment
also
of
originall
sin
.
The
first
and
principall
diuision
of
actuall
sin
,
is
into
the
naturall
man
cannot
conceiue
the
things
of
the
Spirit
of
God
.
Lo
here
the
want
of
a
holy
motion
in
mans
nature
:
the
fundamentall
cause
whereof
he
addeth
in
the
next
words
,
saying
,
neither
can
he
perciue
them
:
In
which
words
yee
haue
the
want
of
that
power
and
faculty
,
whence
a
holy
motion
doth
spring
.
The
internall
sinne
of
commission
followeth
:
and
this
is
a
peruerse
and
euill
motion
of
the
mind
.
And
this
proceedes
from
the
third
part
of
originall
sinne
,
to
wit
,
that
When
we
were
in
the
flesh
,
the
[
*
](A11015-e29080-b)
*
or
affections
.
motions
of
sinnes
which
were
by
the
law
,
had
force
in
our
members
,
to
bring
forth
fruite
vnto
death
.
Where
three
things
are
to
Three
things
,
Rom.
7.
5.
be
obserued
:
first
,
the
flesh
,
which
is
original
sin
:
Secondly
,
Affections
or
motions
,
whereby
vnderstand
the
internall
sinne
of
commission
:
Thirdly
,
the
fruit
of
those
motions
Fulfilling
the
will
of
the
flesh
,
and
of
the
mind
.
1.
the
flesh
,
that
is
,
originall
sin
.
2.
Next
,
the
thought
or
lust
of
the
flesh
,
which
is
the
internall
commission
of
sinne
.
3.
To
fulfill
the
same
,
and
this
is
externall
sinne
.
The
same
things
ye
haue
Iam.
1.
15.
When
concupiscence
hath
conceiued
,
it
bringeth
forth
sinne
.
Concupiscence
is
originall
sinne
:
conception
is
actuall
internall
sinne
:
the
birth
thereof
is
an
externall
sinne
.
And
thus
farre
of
actual
internall
sinne
.
The
externall
actuall
sinne
followeth
,
which
is
a
sinne
of
the
bodie
,
and
of
the
members
thereof
:
and
this
sinne
I
do
not
the
good
which
I
would
do
.
The
externall
sinne
of
commission
followeth
.
This
is
when
that
is
done
,
which
ought
not
to
be
done
:
The
euill
which
I
would
not
,
that
do
I.
The
externall
sinne
of
commission
is
twofold
,
partly
of
errour
and
ignorance
,
partly
of
knowledge
.
It
is
of
ignorance
,
when
a
man
ignorantly
committeth
any
thing
:
This
was
Paules
sinne
,
1.
Tim.
1.
13.
For
I
did
it
ignorantly
through
vnbeleefe
.
This
ignorance
is
either
of
the
law
,
or
of
the
fact
.
The
ignorance
of
the
law
,
is
to
be
ignorant
of
Gods
will
:
Of
this
Sin
speaketh
Christ
Luke
12.
48.
He
that
hath
not
known
his
masters
wil
,
&
hath
done
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
This
was
also
Paules
ignorance
,
when
hee
blasphemed
and
persecuted
the
Church
of
Christ
,
1.
Tim.
1.
The
ignorance
of
the
fact
,
is
when
a
man
knowes
not
what
he
doth
:
And
a
man
may
be
said
not
to
know
what
he
doth
,
or
to
erre
in
the
The
externall
sinne
of
commission
followeth
,
which
is
committed
in
knowledge
,
or
as
we
say
,
wittingly
:
and
this
is
when
a
man
knoweth
that
hee
doth
euill
:
hereof
speakes
Christ
,
Luk.
12.
47.
That
seruant
who
knoweth
his
masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
This
sin
is
either
of
infirmitie
,
or
of
contumacie
.
An
example
after
thy
hardnesse
,
and
heart
that
cannot
repent
,
doest
treasure
vp
wrath
against
the
day
of
wrath
.
Againe
,
it
is
an
open
rebellion
or
pride
;
when
a
man
ioynes
to
his
contumacy
,
pride
against
God
himselfe
:
for
which
cause
he
is
said
to
sinne
with
an
high
hand
,
Numb.
15.
30.
This
manifest
rebellion
and
Of
all
the
sinnes
before
specified
,
this
is
one
property
,
that
a
man
may
repent
of
them
,
or
for
them
all
:
whereupon
followes
another
property
,
that
they
are
all
pardonable
.
But
if
ye
adde
to
knowledge
,
pride
,
frowardnesse
,
a
malicious
heart
,
striuing
against
the
holy
Ghost
inlightening
a
man
,
&
teaching
inwardly
:
then
the
great
sinne
ariseth
,
which
they
call
the
sinne
against
the
holy
Now
it
remaineth
to
see
what
the
aduersaries
say
of
actuall
sinne
.
Here
the
greatest
controuersie
is
of
the
diuision
of
actuall
sinne
into
mortall
and
veniall
.
We
auouch
that
euery
sin
by
nature
is
mortall
,
that
is
,
that
the
guilt
The
wages
of
sin
is
death
.
He
speakes
here
of
sin
in
generall
,
and
of
eternall
death
.
Matth.
5.
19.
Who
soeuer
shall
breake
one
of
the
least
of
these
commandements
,
and
shall
teach
men
so
,
heshall
be
called
the
least
in
the
kingdome
of
God
,
that
is
,
he
shal
haue
be
of
reckoning
in
heauen
.
Obserue
then
here
,
how
for
the
least
sin
a
man
deserues
to
be
shut
forth
out
of
heauen
.
Deut.
27.
26.
Cursed
be
he
that
abideth
not
in
all
things
which
are
written
in
the
booke
of
the
law
:
Therefore
there
is
no
sinne
which
deserueth
not
the
curse
or
malediction
of
God
.
For
in
that
the
law
denounceth
an
execration
against
euery
sin
,
there
is
no
exception
we
see
of
anie
,
euen
the
least
sinne
.
I
am
.
2.
10.
Whosoeuer
shall
keepe
the
whole
law
,
and
yet
fayleth
in
one
point
,
hee
is
guiltie
of
all
.
Therefore
if
ye
rest
in
any
one
sinne
against
the
law
,
ye
sinne
against
the
whole
law
,
and
stand
guiltie
of
all
sinnes
,
which
are
committed
any
way
against
the
law
:
So
there
is
no
cause
why
wee
should
measure
our
guilt
by
anie
one
sinne
,
euen
the
verie
least
.
For
euen
the
verie
least
sinne
we
liue
and
lie
in
(
without
faith
&
repentance
)
Thou
shalt
not
depart
thence
till
thou
hast
paid
the
vtmost
farthing
:
Therefore
God
in
his
accounts
respecteth
euen
the
least
parts
of
sinne
,
and
the
smallest
sinnes
that
are
.
The
tenth
law
condemnes
euen
the
least
motions
of
concupiscence
.
Matth.
22.
37.
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
mind
:
Therefore
the
law
requires
an
exact
or
perfect
obedience
.
Wherefore
he
that
offendeth
euen
in
the
least
point
,
is
a
transgressor
of
the
law
:
and
that
euerlasting
curse
followeth
the
breach
of
the
law
,
if
redemption
be
not
purchased
by
Iesus
Christ
.
Matt.
5.
18.
Till
heauen
and
earth
perish
,
one
iote
,
or
one
tittle
of
the
law
shall
not
scape
,
till
all
things
be
fulfilled
.
Note
here
,
there
shal
not
passe
away
one
iote
,
or
one
tittle
,
that
is
,
the
least
branch
of
the
breach
of
the
law
,
which
shall
escape
without
satisfaction
either
by
our selues
,
or
a
mediator
.
And
thus
far
touching
our
iudgment
of
this
matter
.
The
aduersaries
for
actuall
sinne
,
respecting
it
either
according
to
the
greatnesse
thereof
,
or
for
the
punishment
it
deserueth
,
they
diuide
it
into
mortall
and
veniall
.
They
cal
that
mortall
sinne
which
doth
extinguish
charity
,
They
say
,
veniall
sinne
is
twofold
:
the
first
veniall
sin
is
so
called
,
because
it
is
so
by
nature
,
and
for
the
substance
Venial
sin
2.
of
it
,
as
an
idle
word
,
or
immoderate
laughter
.
The
next
veniall
sinne
,
they
say
,
is
that
,
which
is
not
so
by
nature
,
but
for
some
imperfection
,
for
that
sin
by
nature
is
mortall
:
but
because
it
is
imperfect
for
the
measure
or
quantity
of
the
euill
,
therefore
it
is
veniall
.
This
imperfection
,
say
they
,
is
twofold
:
for
this
imperfection
is
either
by
reason
of
the
will
,
as
when
there
is
not
a
full
consent
of
the
will
vnto
a
secret
motion
of
concupiscense
:
In
this
kind
of
venial
sinne
they
reckon
all
euil
secret
motions
,
which
stirre
in
the
affection
,
before
the
mind
can
think
of
them
,
and
which
get
not
any
full
consent
of
the
will
,
as
the
motions
of
lust
,
of
anger
,
of
enuie
,
&c.
Oragaine
,
there
is
an
imperfection
in
respect
of
the
matter
of
the
sinne
,
to
wit
,
when
the
matter
is
so
small
and
light
,
that
it
makes
the
sin
veniall
,
as
for
example
;
if
a
man
steale
a
half-peny
,
or
some
such
trifle
,
wherby
the
neighbour
is
little
or
nothing
touched
,
and
charity
is
not
violate
.
And
they
go
about
to
proue
their
opinion
concerning
veniall
sinne
by
diuers
kindes
of
arguments
.
First
by
testimonies
of
the
scripture
,
and
of
the
Church
:
next
by
reasons
of
their
owne
:
in
refutation
of
which
arguments
my
Whosoeuer
shall
speake
against
the
holy
Ghost
▪
it
shall
not
be
forgiuen
him
,
neither
in
this
world
nor
in
the
world
to
come
:
Therefore
say
they
,
there
is
a
kinde
of
sinne
which
shal
be
pardoned
after
this
life
:
and
the
same
is
venial
sin
,
which
is
purged
with
the
fire
of
purgatory
.
But
let
Mark
.
chap.
3
29.
bee
the
interpreter
of
this
phrase
which
Mathew
hath
in
this
place
.
Whosoeuer
(
saith
he
)
shall
blaspheme
against
the
holy
Ghost
,
shal
neuer
haue
forgiuenes
,
but
is
culpable
or
guilty
of
eternall
damnation
.
Therefore
where
Mathew
saith
,
neither
is
this
life
nor
in
the
life
to
come
,
it
is
the
same
,
as
if
he
said
:
It
shall
neuer
be
forgiuen
him
.
They
bring
also
the
place
which
is
.
Mat.
5.
22.
Whosoeuer
is
angry
with
his
brother
vnaduisedly
,
shal
be
culpable
of
iudgment
;
and
whosoeuer
saith
vnto
his
brother
Raca
,
shal
be
worthy
to
be
punished
by
the
Councel
:
and
whosoeuer
shal
say
foole
,
shal
be
worthy
to
be
punished
with
hell
fire
.
There
are
here
3.
kinds
of
sins
,
say
they
,
of
which
he
adiudgeth
one
kinde
only
worthy
of
hell
fire
:
wherefore
the
two
former
are
to
be
expiat
with
some
light
punishment
,
and
therfore
be
veniall
sinnes
.
I
answere
,
this
place
teacheth
vs
that
there
is
an
inequality
,
first
of
sinnes
,
next
of
punishments
;
and
those
also
spirituall
and
infernall
,
which
Christ
expresseth
here
by
an
allusion
to
ciuill
and
politique
penalties
which
were
vnequall
.
They
reason
also
on
this
wise
:
No
man
(
say
they
)
will
denie
that
one
sin
is
lesser
then
another
by
nature
:
Therefore
Next
say
they
,
is
not
one
sin
lesse
then
another
in
quantity
?
And
therefore
is
it
not
veniall
in
respect
of
the
imperfection
thereof
?
I
answer
;
it
followeth
not
,
for
euery
sin
howsoeuer
imperfect
,
meriteth
eternal
death
:
or
if
it
be
venial
,
it
is
not
for
the
imperfection
of
it
;
but
for
Christs
sake
,
and
his
satisfaction
for
it
.
Thirdly
,
they
say
,
is
not
that
sin
veniall
which
doth
not
destroy
or
ouerthrow
iustice
,
charity
,
or
inherent
grace
?
But
there
are
some
sinnes
which
doe
not
ouerthrow
or
extinguish
iustice
:
Ergo
,
there
be
some
venial
sinnes
.
The
assumption
is
proued
.
The
iust
man
fals
7.
times
in
the
day
and
riseth
againe
:
Behold
here
one
sinneth
,
and
yet
ceaseth
not
to
be
iust
.
I
answer
:
The
proposition
is
false
:
for
that
very
sinne
which
doth
not
extinguish
the
grace
of
Christ
,
and
inherent
holines
,
that
very
sinne
by
it
owne
nature
is
mortall
:
And
in
that
it
is
pardonable
,
and
doth
not
abolish
holines
,
that
is
not
to
be
imputed
to
the
sin
it self
,
but
to
the
free
mercy
of
God
in
Iesus
Christ
.
CHAP.
XXVIII
.
The
controuersie
concerning
the
sinne
against
the
holy
Ghost
.
THE
aduersaries
say
,
there
be
6.
kindes
of
this
sinne
:
The
first
sinne
is
presumption
,
when
a
There
is
a
sin
vnto
death
,
I
do
not
say
,
that
ye
should
pray
for
him
.
They
say
,
a
man
sins
against
the
holy
Ghost
al
these
waies
,
and
that
all
these
sins
be
inexpiable
:
and
that
these
sins
are
called
irremissible
,
because
they
bee
seldome
and
hardly
forgiuen
;
as
men
seldome
and
hardly
repent
them
of
these
sins
.
But
the
last
which
is
finall
impenitency
,
they
thinke
that
onely
is
properly
sayde
to
be
impardonable
,
because
it
is
neither
forgiuen
in
this
life
,
nor
after
this
life
.
And
this
is
their
iudgment
of
the
sin
against
the
holy
Ghost
.
But
we
auouch
that
the
scripture
doth
teach
vs
,
there
is
but
one
sinne
only
against
the
holy
Ghost
,
Matth
,
12.
32.
Mark
.
3.
29.
Luke
.
12.
10.
called
the
blasphemy
against
the
holy
Ghost
.
Ye
haue
a
description
of
this
sinne
,
Heb.
6.
4.
and
10.
26.
27.
the
Apostle
calling
it
an
apostasy
or
backslyding
from
God
.
It
is
so
also
described
,
2.
Pet.
2.
20.
And
1.
Io
5.
16.
It
is
called
a
sinne
vnto
death
.
As
for
the
other
kinds
of
this
sin
before
specified
,
some
of
them
are
consequently
of
this
sin
,
which
we
call
a
blasphemie
,
and
appertaine
vnto
it
:
for
desperation
and
final
impenitency
are
the
punishments
of
this
sinne
:
Obstinacie
is
in
the
very
nature
of
this
sinne
,
for
it
caries
with
it
an
obstinate
maliciousnesse
.
And
as
for
the
other
kinds
I
cannot
see
how
they
may
be
called
sins
against
the
holy
Ghost
:
for
as
for
presumption
,
what
is
it
els
but
hypocrisie
?
To
And
that
this
sin
is
simply
impardonable
,
is
manifest
by
the
very
words
of
the
lord
in
the
gospel
,
before
cited
:
for
where
it
is
sayd
in
Matth.
it
shall
not
be
forgiuen
him
neither
in
this
world
,
nor
in
the
world
to
come
:
and
in
Mark
▪
This
sinne
is
neuer
forgiuen
,
but
is
culpable
of
eternall
damnation
:
Do
not
these
words
cut
off
all
hope
of
pardon
?
So
as
I
cannot
but
wonder
at
the
Rhemists
,
so
impudently
to
extenuate
Rhemists
impudency
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
force
of
the
words
of
the
lord
.
To
the
Heb.
6.
he
saith
,
it
is
impossible
that
he
which
so
sinneth
should
be
renued
by
repentance
:
then
he
addeth
a
waighty
cause
and
most
necessarie
,
for
(
sayth
he
)
This
man
crucifieth
againe
to
himselfe
the
Sonne
of
God
,
that
is
,
as
much
as
in
him
lyeth
.
Which
point
,
the
better
to
conceiue
it
,
we
must
know
there
is
a
difference
betweene
all
other
sinnes
,
and
this
sin
against
the
holy
Ghost
,
as
touching
the
remission
and
expiation
of
them
.
For
to
expiat
all
other
sinnes
,
the
sacrifice
of
Christ
once
offered
,
is
sufficient
for
them
all
,
and
the
vertue
thereof
extendeth
it selfe
to
purge
all
sinnes
for
euer
.
But
when
a
man
hath
once
sinned
against
the
holy
Ghost
,
and
profaned
that
pretious
bloud
,
the
vertue
thereof
will
neuer
after
be
effectual
for
the
expiation
of
his
sin
.
Wherefore
he
stands
in
neede
of
some
new
sacrifice
to
purge
his
sinne
;
which
thing
shal
neuer
be
granted
him
:
For
if
this
were
graunted
,
then
must
Christ
be
crucified
againe
,
or
some
other
sacrifice
must
be
offered
:
but
neither
can
Christ
be
crucifyed
againe
,
neither
can
any
other
sacrifice
bee
offered
for
him
,
as
it
is
written
Heb.
10.
26.
For
there
remaineth
no
more
sacrifice
for
sinnes
.
Therefore
this
sin
can
neuer
be
expiat
,
because
a
new
sacrifice
can
neuer
be
giuen
for
it
:
And
this
is
the
cause
of
the
impossibility
of
the
pardon
of
this
sinne
.
The
aduersaries
,
namely
,
the
Rhemists
in
their
obseruations
on
this
place
,
do
thus
interpret
this
impossibilitie
:
they
say
,
there
is
a
double
repentance
,
or
renuing
,
or
purging
of
sinne
:
They
say
,
the
first
is
easie
and
light
,
in
and
by
Baptisme
:
where
(
say
they
)
all
the
sinnes
before
Baptisme
,
are
purged
by
that
light
washing
of
baptisme
.
The
second
they
call
penance
,
or
the
purging
of
sinnes
,
Finally
,
it
is
euident
by
that
place
of
Iohn
before
cited
,
that
this
sinne
is
impardonable
,
and
that
this
is
proper
to
that
sin
,
that
it
can
by
no
meanes
be
pardoned
.
For
Iohn
saith
,
we
may
not
pray
for
that
sinne
:
If
we
may
not
pray
for
it
,
there
is
no
hope
of
repentance
,
or
pardon
for
it
.
I
know
what
the
Rhemists
heere
would
say
,
to
wit
,
that
by
this
sinne
vnto
death
we
must
vnderstand
finall
impenitencie
:
finall
impenitencie
is
not
remitted
,
because
here
wants
repentance
,
and
therfore
we
may
not
pray
for
such
a
one
after
his
death
:
for
he
died
in
impenitency
,
contemning
the
Sacrament
of
Penance
.
But
they
affirme
it
to
be
lawfull
to
pray
for
other
sinnes
after
death
.
This
againe
is
to
peruert
Scripture
,
for
the
Apostle
speaketh
not
of
prayer
to
be
or
not
to
be
after
his
death
which
hath
so
sinned
,
but
that
prayer
must
not
bee
conceiued
for
him
whilest
he
liueth
,
after
that
it
hath
manifestly
appeared
vnto
the
church
by
infallible
arguments
,
that
such
a
one
hath
sinned
vnto
death
.
As
for
Iulian
the
Apostata
,
for
whom
the
Church
prayed
not
while
he
liued
,
yea
it
prayed
against
him
,
in
his
life
time
,
after
it
was
clearely
discerned
,
that
hee
had
sinned
vnto
death
,
that
is
,
had
blasphemed
against
the
holy
Ghost
.
I
passe
ouer
that
place
of
Peter
before
cited
,
where
the
Apostle
speakes
of
no
difficultie
,
but
of
a
meere
impossibilitie
of
being
renewed
,
of
repentance
,
and
of
remission
of
sinnes
,
where
it
is
said
,
Their
latter
state
is
worse
then
the
first
:
and
as
it
followeth
,
but
it
hath
happened
vnto
him
(
as
it
is
in
the
true
prouerbe
)
the
dog
hath
returned
to
his
owne
vomit
,
and
the
sow
to
her
wallowing
in
the
mire
.
And
thus
farre
of
this
second
controuersie
,
and
so
much
shal
suffice
concerning
sinne
.
CHAP.
XXIX
.
Of
iustifying
Faith
.
OVr
effectual
calling
is
effected
,
first
by
the
Law
,
then
by
the
Gospell
.
The
whole
doctrine
of
the
Law
may
be
reduced
to
this
[
*
](A11015-e30240-b)
*
or
forme
of
reason
.
syllogisme
:
Cursed
is
he
that
continueth
not
in
all
things
which
are
written
in
the
booke
of
this
law
,
to
do
them
:
But
I
haue
not
continued
in
them
:
Therefore
I
am
accursed
.
The
proposition
of
this
reason
is
the
voice
of
the
Law
:
and
that
commination
which
is
added
to
the
couenant
of
works
:
which
is
thus
conceiued
,
Do
this
,
and
thou
shalt
liue
:
but
if
thou
do
it
not
,
thou
shalt
die
.
THe
assumption
of
this
reason
,
is
the
act
of
euerie
ones
conscience
that
applieth
to
it selfe
the
transgression
of
the
law
.
The
conclusion
likewise
is
the
act
of
each
ones
conscience
,
applying
to
it selfe
the
iust
punishment
and
curse
of
God
for
sinne
.
This
forme
of
reasoning
belongs
not
so
much
to
the
calling
it selfe
,
as
to
our
preparation
to
that
Now
the
doctrine
of
the
Gospell
may
be
comprehended
in
this
forme
:
Whosoeuer
beleeueth
,
shall
be
iustified
and
liue
:
But
I
beleeue
:
therefore
I
shall
be
iustified
;
It
followeth
therefore
that
we
speake
of
Faith
,
yea
of
that
faith
which
is
properly
&
simply
so
called
;
that
is
,
of
faith
which
they
call
iustifying
faith
.
For
as
touching
the
other
kinds
of
faith
,
which
are
commonly
numbred
,
as
a
Now
in
the
declaration
of
faith
,
the
first
thing
that
offereth
it selfe
to
be
considered
,
is
the
obiect
thereof
.
The
There
is
a
twofold
consideration
of
Christ
and
his
benefits
:
for
first
Christ
with
his
benefits
is
considered
as
he
is
offered
in
the
word
and
Sacraments
:
that
is
,
as
he
is
offered
vnto
vs
,
as
in
a
looking
glasse
;
and
yet
not
so
much
Christ
himselfe
,
as
a
certaine
image
or
picture
of
him
.
Of
this
looking
glasse
of
the
word
and
Sacraments
ye
reade
,
1.
Cor.
13.
12.
We
see
now
as
it
were
in
a
glasse
,
and
by
a
darke
speaking
.
And
2.
Cor.
3.
18.
But
we
with
open
face
beholding
the
glorie
of
the
Lord
as
in
a
glasse
,
are
transformed
into
the
same
image
from
glorie
to
glorie
.
Now
Christ
so
considered
,
preach
Christ
crucified
,
1.
Cor.
1.
23.
For
the
Gospell
preached
doth
set
Christ
in
a
manner
before
our
eyes
.
Gal.
3.
1.
To
whom
Iesus
Christ
was
before
pictured
before
your
eyes
,
and
among
you
crucified
.
Next
,
we
be
to
consider
Christ
without
this
glasse
of
the
word
and
Sacraments
,
as
he
is
in
himselfe
.
Of
Christ
so
considered
the
Apostle
speaketh
1.
Cor.
13.
12.
But
then
we
shall
see
him
face
to
face
.
And
1.
Ioh.
3.
2.
But
we
know
that
it
shall
come
to
passe
,
that
when
he
shall
appeare
,
we
shall
be
like
him
,
because
we
shall
see
him
as
he
is
.
As
there
is
a
twofold
consideration
of
Christ
,
so
the
knowledge
and
apprehension
of
him
is
twofold
.
The
first
is
called
Faith
,
the
For
wee
walke
by
faith
,
not
by
sight
.
These
two
wayes
of
knowing
&
apprehending
,
do
agree
one
with
another
in
nature
and
essence
:
for
both
of
them
are
the
knowledge
and
apprehension
of
Christ
:
but
they
differ
in
quantity
,
and
as
they
vse
to
speake
,
more
or
lesse
:
for
the
knowledge
of
faith
is
the
lesser
,
as
also
is
the
apprehension
:
whereupon
1.
Cor.
13.
9.
it
is
said
,
that
we
know
in
part
.
But
the
knowledge
&
apprehension
by
Sight
is
the
greater
;
&
so
perfect
knowledge
and
apprehension
:
and
this
shall
haue
place
in
the
next
world
.
Of
this
perfect
knowledge
is
spoken
in
the
same
chap.
vers.
10.
But
after
that
which
is
perfect
is
come
.
And
vers.
12.
Then
shall
I
know
euen
as
I
shall
be
taught
.
These
things
thus
laid
downe
and
knowne
,
it
is
easily
perceiued
,
what
the
speciall
and
first
obiect
of
faith
is
:
namely
,
Iesus
Christ
with
all
his
benefits
,
and
euen
so
,
as
he
offereth
himselfe
in
the
word
and
Sacraments
.
Or
the
obiect
of
faith
is
the
word
it selfe
,
or
the
promises
which
are
made
of
Christ
,
which
is
all
one
.
Hence
it
followeth
,
Then
shall
that
which
is
in
part
be
done
away
.
To
conclude
,
it
is
to
bee
noted
of
this
obiect
of
faith
,
that
it
is
speciall
,
that
is
,
offered
to
me
,
to
thee
,
and
to
euerie
man
specially
and
distinctly
.
For
albeit
the
words
bee
generally
conceiued
;
yet
they
are
specially
to
be
taken
,
as
spoken
to
me
,
to
thee
:
or
of
me
,
and
of
thee
.
Thus
much
touching
the
obiect
of
faith
.
Now
we
are
to
speake
of
the
subiect
thereof
;
namely
,
wherein
it
is
,
and
from
which
it
proceedeth
.
The
subiect
of
faith
is
the
soule
of
man
;
and
in
the
soule
of
man
the
After
that
by
faith
he
had
purified
their
harts
.
Now
that
faith
belongs
to
the
mind
,
it
is
apparant
by
those
titles
which
are
giuen
to
faith
euery
where
in
the
Scripture
,
as
when
it
is
called
knowledge
,
vnderstanding
,
sight
:
as
when
it
is
said
,
We
see
now
in
a
glasse
.
And
that
it
is
in
the
will
,
it
is
euident
by
that
which
is
said
Ro.
10.
10.
For
with
the
heart
man
beleeueth
vnto
righteousnesse
.
And
Eph.
3.
17.
that
Christ
may
dwell
in
your
hearts
by
faith
:
for
the
seate
of
the
will
is
attributed
to
the
heart
.
Furthermore
,
the
names
whereby
faith
is
termed
in
the
Scripture
,
doe
sufficiently
conuince
,
that
the
seat
of
it
is
not
only
in
the
mind
,
but
also
in
the
will
and
heart
:
as
when
it
is
called
an
apprehension
,
and
when
it
is
termed
a
certaine
embracing
,
and
such
like
names
,
which
signifie
the
office
of
the
heart
and
will
.
Thus
farre
of
the
subiect
of
faith
.
Now
let
vs
come
neerer
to
the
nature
thereof
,
and
to
the
parts
of
the
nature
of
it
.
The
first
part
of
faith
,
is
the
knowledge
or
vnderstanding
of
the
mind
,
whereby
the
mind
doth
plainly
vnderstand
some
sentence
or
proposition
of
the
Gospell
,
and
by
name
that
proposition
which
is
in
the
syllogisme
of
the
Gospell
,
which
we
alleaged
before
:
for
the
proposition
of
that
syllogisme
is
as
it
were
an
abridgment
of
the
whole
Gospell
.
From
this
part
,
as
the
principall
,
namely
knowledge
,
faith
is
named
euerie
where
in
the
Scriptures
.
The
second
part
of
faith
,
is
the
iudgment
,
or
as
it
is
commonly
called
,
the
assent
of
the
same
mind
.
Of
this
iudgement
the
scripture
speaketh
euery
where
,
as
1.
Cor.
The
spirituall
man
iudgeth
all
things
.
1.
Ioh.
4.
1.
Trie
the
spirits
whether
they
be
of
God
.
This
iudgement
is
twofold
,
the
first
,
of
truth
;
the
second
,
of
goodnes
.
The
iudgment
He
that
receiueth
his
testimonie
,
hath
sealed
that
God
is
true
.
1.
Tim.
1.
15.
This
is
a
faithfull
saying
,
and
worthie
by
all
meanes
to
be
receiued
,
&c.
To
conclude
,
this
iudgment
of
truth
is
gathered
out
of
all
places
of
Scripture
,
wherein
there
is
mention
made
of
the
truth
of
Gods
word
.
The
iudgement
of
goodnesse
is
,
when
the
mind
assenteth
to
that
thing
,
which
is
in
the
proposition
of
the
Gospell
,
that
it
is
good
;
and
therefore
to
be
followed
.
For
it
must
be
knowne
,
that
all
the
propositions
of
the
Gospell
I
consent
to
the
law
that
it
is
good
.
1.
Cor.
1.
18.
The
preaching
of
the
crosse
is
to
vs
which
are
saued
the
power
of
God
.
And
in
the
same
chap.
vers.
24.
We
preach
Christ
,
to
them
which
are
called
,
the
power
and
wisedome
of
God
.
And
thus
much
concerning
the
twofold
iudgment
,
which
(
as
we
haue
said
)
must
be
of
the
generall
proposition
of
that
Euangelicall
Syllogisme
:
of
both
which
,
this
last
of
all
is
to
be
held
,
that
it
is
not
only
general
,
but
also
speciall
;
whereby
I
do
iudge
that
those
things
which
are
spoken
in
the
Gospell
,
are
true
of
me
,
and
good
to
me
.
For
,
as
we
said
before
,
those
things
which
are
published
in
the
gospell
,
are
to
be
vnderstood
to
be
spoken
specially
of
mee
,
and
of
thee
.
And
this
special
iudgement
is
properly
that
which
is
called
[
*
](A11015-e30730-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
full
assurance
.
After
this
followes
[
*
](A11015-e30760-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
confidence
,
which
belongs
to
the
heart
and
will
:
whereof
we
will
speake
in
the
next
place
.
There
followeth
therefore
in
the
third
place
,
the
choice
or
hold-taking
of
the
will
,
which
is
,
when
any
one
doth
with
his
will
or
heart
peculiarly
apply
to
himselfe
that
hold
on
eternall
life
.
Phil.
3.
12.
I
follow
,
if
I
also
may
apprehend
it
.
1.
Tim.
1.
15.
This
is
faithfull
saying
,
and
worthie
by
all
meanes
to
be
embraced
by
vs
.
To
conclude
,
this
third
part
of
faith
is
to
be
vnderstood
in
all
those
titles
,
wherby
the
choise
of
the
will
is
signified
in
the
Scripture
.
From
this
part
faith
is
termed
a
speciall
confidence
or
trust
:
for
the
nature
of
faith
is
chiefly
seene
in
it
.
These
things
thus
declared
,
it
will
be
easie
to
gather
a
definition
of
faith
.
For
Faith
in
Christ
with
all
his
benefits
,
as
he
is
offered
in
the
word
and
Sacraments
,
is
first
aknowledge
of
the
mind
;
then
an
apprehension
of
the
will
or
heart
.
In
this
definition
we
haue
first
the
obiect
of
faith
;
then
the
subiect
of
it
;
thirdly
,
the
parts
.
Vnder
the
knowledge
of
the
mind
I
vnderstand
also
the
iudgement
or
assent
of
the
mind
,
and
that
twofold
,
whereof
we
haue
spoken
afore
.
It
is
to
be
knowne
that
faith
thus
defined
by
vs
,
is
improperly
taken
for
the
function
and
worke
of
faith
,
seeing
faith
is
properly
an
infused
habit
(
as
they
call
it
)
or
an
holy
qualitie
,
first
of
the
mind
;
then
of
the
will
or
heart
.
Now
this
quality
in
the
mind
,
what
is
it
els
but
that
light
,
of
which
the
Scripture
speakes
euery
where
?
Ye
were
once
darknes
,
but
now
ye
are
light
in
the
Lord
,
Ephes.
5.
8.
The
eyes
of
your
minde
being
opened
,
that
ye
may
know
what
is
that
hope
of
his
calling
,
Ephes.
1.
18.
God
which
commanded
that
the
light
should
shine
out
of
darknes
,
is
he
which
hath
shined
in
your
hearts
,
to
giue
the
light
of
the
knowledge
of
the
glorie
of
God
in
the
face
of
Iesus
Christ
,
2.
Cor.
4.
6.
But
God
hath
reuealed
those
things
vnto
vs
by
his
Spirit
:
for
the
Spirit
searcheth
all
things
,
euen
the
deepe
things
of
God
.
1.
Cor.
2.
10.
And
this
light
of
the
mind
,
which
is
the
first
part
of
faith
,
seemeth
to
be
not
onely
a
restoring
of
that
natural
light
,
which
was
impaired
in
Adams
fall
:
but
also
a
certaine
supernatural
light
put
into
the
mind
by
the
Spirit
of
Christ
,
to
this
end
,
that
the
mind
might
behold
and
see
those
things
which
excell
all
naturall
knowledge
.
Whereupon
Ephe.
3.
18.
19.
it
is
thus
said
,
That
ye
being
rooted
&
grounded
in
loue
,
may
be
able
to
attaine
with
all
Saints
,
what
is
the
length
,
and
breadth
,
and
depth
,
and
height
,
and
to
know
that
loue
of
Christ
,
which
passeth
all
knowledge
.
I
doe
not
thinke
that
this
knowledge
was
in
Adam
,
in
his
first
creation
,
before
his
fall
.
For
all
the
knowledge
in
Adams
mind
,
We
all
with
open
face
beholding
as
in
a
glasse
the
glory
of
the
Lord
,
are
transformed
into
the
same
image
from
gloxy
to
glory
.
Also
4.
chap.
ver.
6.
To
giue
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
.
But
Adam
before
his
fall
,
as
he
heard
nothing
concerning
the
Gospell
of
Christ
,
so
he
saw
not
his
face
in
the
glasse
of
the
Gospel
.
Besides
1.
Co.
15.
45.
of
Adam
it
is
said
,
the
1.
Adam
was
made
a
liuing
soule
:
but
of
Christ
,
the
last
Adam
was
made
a
quickening
spirit
.
Out
of
which
words
the
difference
betwixt
Adam
and
Christ
is
seene
,
that
Adam
was
made
only
naturall
,
yet
holy
:
but
Christ
was
made
spirituall
and
supernaturall
:
for
spirituall
things
are
supernaturall
.
Againe
,
out
of
this
difference
wee
gather
that
that
spirituall
and
supernaturall
light
,
which
we
haue
only
by
the
benefit
of
Christ
,
that
is
,
the
second
Adam
,
was
not
in
Adam
before
the
fall
.
For
in
the
same
place
vers.
48.
49.
Our
heauenly
or
spiritual
condition
is
ascribed
vnto
Christ
.
But
of
this
thus
farre
,
and
but
sparingly
.
Also
in
the
will
or
heart
faith
is
a
supernaturall
abilitie
;
put
into
it
by
the
Spirit
of
Christ
,
of
which
[
*
](A11015-e31160-b)
*
Or
the
saith
of
the
operation
of
God
.
Ephe.
3.
20
According
to
the
power
that
worketh
in
vs
.
Col.
2.
12.
By
the
faith
of
God
that
worketh
mightilie
in
vs
.
This
power
also
,
as
I
thinke
,
was
not
put
into
Adams
heart
before
the
fall
,
being
induced
by
the
same
reasons
which
wee
alleaged
before
.
And
seeing
that
light
of
the
mind
,
and
efficacie
of
the
heart
are
supernaturall
,
it
followeth
also
that
the
functions
of
that
light
&
efficacie
,
namely
,
the
knowledge
of
the
mind
,
and
the
apprehension
of
the
heart
,
are
likewise
supernaturall
.
Wherefore
vnto
that
definition
of
saith
before
set
downe
,
we
adde
this
branch
(
supernatural
)
as
the
last
:
so
that
iustifying
faith
in
Christ
,
with
al
his
nofits
offered
vnto
vs
in
the
word
and
Sacraments
,
is
not
onelie
an
holie
,
but
also
a
supernaturall
knowledge
of
the
mind
,
and
apprehension
of
the
wil.
Thus
then
we
define
faith
,
as
we
admonished
before
,
as
the
name
of
faith
is
taken
for
the
function
and
worke
of
faith
:
For
so
the
Diuines
do
commonly
define
it
:
so
also
in
the
Scriptures
is
the
name
of
faith
wont
to
be
taken
,
namely
,
for
the
function
or
worke
of
faith
,
as
it
is
tearmed
2.
Thess.
1.
3.
But
if
the
description
of
faith
properly
,
and
as
it
is
taken
for
an
infused
qualitie
,
do
like
any
man
better
;
thus
also
he
may
haue
it
described
:
that
Faith
is
a
light
of
the
mind
,
and
an
[
*
](A11015-e31250-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
effectuall
action
in
the
hart
supernaturally
,
put
into
them
both
,
for
the
knowing
and
apprehending
of
Christ
with
all
his
benefits
,
offered
in
the
word
and
Sacraments
.
Now
it
remaineth
that
we
speak
something
touching
the
effects
of
faith
.
That
knowledge
and
apprehension
of
Christ
which
we
speake
of
,
sith
the
seat
of
it
is
in
the
principall
and
reasonable
faculties
of
the
soule
,
namely
the
mind
and
the
will
,
it
cannot
be
idle
,
neither
doth
it
But
to
speake
distinctly
of
the
effects
of
Faith
:
Christ
with
all
his
benefits
being
once
knowne
and
apprehended
,
an
hope
of
good
to
come
,
&
a
feare
of
euill
to
come
,
Beleeuing
in
him
ye
reioice
with
ioy
vnspeakeable
and
glorious
.
Griefe
also
which
is
according
to
God
,
is
kindled
,
with
grones
which
cannot
be
expressed
,
Ro.
8.
26.
To
conclude
,
the
whole
heart
burnes
to
Godward
.
By
faith
also
our
affections
toward
our
neighbour
are
stirred
vp
,
and
that
for
God
&
Christ
:
as
loue
of
our
neighbour
,
and
delight
in
the
Saints
,
Psal.
16.
3.
And
these
are
the
first
effects
of
faith
,
and
those
are
inward
in
the
lower
heart
or
affections
.
There
be
also
outward
effects
of
faith
,
hauing
their
being
in
the
body
,
and
in
all
the
members
of
the
bodie
;
and
those
are
outward
actions
of
the
body
,
into
which
the
inward
motions
of
the
affections
breake
forth
.
And
those
are
,
first
,
such
as
respect
God
:
then
,
such
as
respect
our
neighbour
for
Gods
cause
.
And
thus
much
of
the
effects
of
faith
,
both
inward
and
outward
,
as
also
of
faith
,
which
is
properly
so
called
,
which
they
commonly
tearm
iustifying
faith
.
CHAP.
XXX
.
Of
the
improper
significations
of
Faith
.
IT
followeth
that
we
speake
of
the
improper
significations
of
faith
.
For
this
word
,
faith
,
is
Thirdly
,
it
signifieth
faith
which
they
call
temporary
,
These
three
last
significations
of
faith
are
improper
,
and
the
name
of
faith
is
but
by
an
Homonymie
or
improperly
put
vpon
them
,
to
signifie
these
things
.
For
not
any
of
these
may
be
called
by
the
name
of
faith
,
vnlesse
you
say
in
some
respect
,
in
part
,
and
after
a
sort
,
and
with
an
addition
:
for
example
;
the
knowledge
of
history
is
termed
faith
,
but
with
this
addition
,
historicall
or
dead
;
and
so
of
the
rest
.
Now
a
generall
notion
of
this
word
faith
is
that
which
is
Heb.
11.
1.
And
that
is
a
knowledge
in
general
,
with
assent
and
agreement
to
all
those
things
which
are
comprehended
in
the
word
of
God
,
and
that
whether
generall
or
particular
.
I
meane
by
a
particular
worde
,
when
any
thing
is
reuealed
to
any
one
peculiarly
out
of
order
,
by
which
kinde
of
reuelation
it
came
to
passe
that
miracles
were
done
by
some
.
We
must
speake
therefore
in
the
first
place
concerning
historicall
or
dead
faith
:
and
first
for
the
testimonies
of
scripture
touching
it
.
Iam.
2.
15
Faith
if
it
haue
no
works
,
is
dead
of
it selfe
.
1.
Cor.
12.
9.
Unto
other
,
faith
by
the
same
spirit
.
The
coherence
of
the
text
If
I
had
all
faith
,
so
that
I
could
remoue
mountaines
.
Here
he
doth
not
only
meane
the
faith
of
miracles
,
but
also
the
historicall
:
for
he
sayth
all
faith
;
and
after
he
sets
downe
one
kinde
,
as
if
he
had
saide
by
name
,
miraculous
faith
to
remoue
mountaines
.
The
reason
of
the
name
is
this
:
It
is
termed
historicall
,
because
it
is
only
a
bare
knowledge
of
the
holy
history
,
concerning
God
,
Christ
,
the
will
of
God
,
and
his
works
,
and
not
an
holy
apprehension
of
the
things
knowne
.
And
why
it
is
called
dead
,
Iames
rendreth
a
reason
in
the
place
before
cited
,
namely
,
because
it
hath
no
Our
aduersaries
,
that
I
may
speake
of
this
by
the
way
,
when
they
heare
out
of
Iam.
2.
16.
that
saith
is
therefore
apprehension
of
Christ
which
is
in
the
heart
:
for
this
is
indeede
the
soule
and
forme
of
faith
.
I
will
declare
this
thing
by
a
like
example
.
A
man
,
if
he
haue
no
workes
,
no
actions
,
neither
inward
nor
outward
,
that
indeed
argueth
,
that
there
is
not
a
soule
or
forme
in
him
,
out
of
which
actions
doe
proceed
:
but
it
doth
not
argue
that
works
or
actions
are
the
soule
and
forme
of
man
.
But
they
thinke
that
the
words
of
Iames
,
chap.
2.
26.
do
make
for
their
opinion
.
For
out
of
that
that
Iames
saith
,
As
the
bodie
without
the
Spirit
or
breath
is
dead
,
so
also
faith
which
is
without
works
is
dead
:
thus
they
infer
:
Therfore
as
the
Spirit
is
the
forme
of
the
bodie
,
so
are
workes
the
forme
of
faith
.
But
this
consequent
is
not
of
force
.
For
the
comparison
and
similitude
is
not
in
that
,
but
in
this
,
that
euen
as
the
bodie
without
the
soule
or
breath
is
dead
,
so
faith
without
works
is
dead
:
The
bodie
without
the
spirit
,
as
her
soule
and
forme
,
is
dead
:
faith
without
workes
,
as
the
signes
and
tokens
of
the
soule
,
is
dead
.
Euen
as
therefore
the
want
of
the
Spirit
or
the
soule
,
doth
argue
the
death
of
the
bodie
:
so
the
want
of
the
signe
&
token
of
the
soule
of
faith
doth
argue
the
death
of
faith
:
It
is
therfore
a
comparison
of
the
spirit
and
works
in
the
like
effect
,
and
not
in
the
like
nature
:
For
both
haue
the
like
effect
,
which
is
death
;
but
both
the
things
are
not
of
the
same
nature
.
Hitherto
of
the
reason
of
the
name
.
The
obiect
of
historicall
faith
,
is
all
the
holy
storie
,
that
is
,
the
whole
truth
which
is
according
to
godlinesse
,
and
the
word
of
both
couenants
:
wherein
this
faith
differs
from
iustifying
faith
,
which
hath
the
word
of
the
Gospel
,
or
of
the
couenant
of
grace
for
the
obiect
thereof
.
The
subiect
of
this
faith
is
the
mind
,
which
knoweth
and
iudgeth
:
but
the
iudgment
of
the
mind
,
doth
onely
It
followeth
,
that
we
speake
of
the
nature
thereof
.
By
these
things
which
haue
beene
spoken
of
the
subiect
,
it
Next
followeth
a
temporarie
.
Of
this
faith
yee
haue
these
texts
.
Matth.
13.
20.
21.
But
he
that
receiued
the
seede
Faith
a
temporary
faith
.
in
stonie
ground
,
is
he
who
heareth
the
word
,
and
by
and
by
receiues
it
with
ioy
,
yet
hath
no
roote
in
himselfe
,
but
is
for
a
time
,
and
when
persecution
and
trouble
ariseth
because
of
the
word
,
is
offended
presentlie
.
To
the
same
purpose
reade
I.
uk
.
8.
13.
Of
this
faith
see
also
Heb.
6.
4.
5.
For
it
cannot
be
,
that
they
which
haue
beene
once
inlightened
,
and
tasted
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
,
if
they
fall
awaie
,
&c.
To
conclude
,
of
this
faith
ye
haue
Ioh.
5.
35.
He
(
namely
Iohn
)
was
a
burning
and
a
shining
candle
:
and
ye
would
for
a
time
haue
reioiced
in
his
light
.
The
reason
of
the
name
is
this
:
it
is
called
Temporarie
,
because
it
endures
but
for
a
time
:
and
it
endureth
but
for
a
time
,
because
it
hath
no
roote
.
It
hath
the
same
obiect
with
iustifying
faith
,
&
which
is
properly
so
called
,
namely
,
Iesus
Christ
with
his
benefits
,
offered
in
the
word
of
the
Gospell
and
in
the
Sacraments
;
wherein
it
differs
from
historicall
faith
,
which
hath
for
the
obiect
thereof
the
vniuersall
truth
.
It
hath
Last
of
all
,
it
hath
as
many
parts
of
nature
as
the
iustifying
faith
hath
.
For
it
is
a
knowledge
of
the
vnderstanding
,
conioyned
with
both
the
iudgements
of
the
mind
,
&
it
is
the
apprehension
of
the
wil
or
heart
:
whereout
follweth
also
the
stirring
of
the
affections
,
as
of
ioy
,
delight
,
&c.
But
that
I
may
speake
a
little
more
largely
of
this
apprehension
,
which
is
in
Temporarie
faith
,
and
of
this
ioy
.
First
,
it
is
certaine
by
the
scripture
,
that
these
things
are
in
the
Temporarie
faith
.
For
Christ
saith
in
Matth.
That
hee
which
is
but
for
a
time
,
doth
receiue
the
word
,
and
that
with
ioy
.
And
in
Ioh.
The
Iewes
are
said
to
haue
reioiced
for
a
time
in
the
light
of
Iohn
Baptist
:
And
to
the
Hebr.
I
say
,
they
are
not
sincere
,
because
they
are
not
for
that
cause
for
which
they
should
be
,
that
is
,
they
are
not
for
Christ
himselfe
,
offered
in
the
preaching
of
the
Gospell
;
they
are
not
for
Gods
sake
,
they
are
not
for
his
glory
,
nor
for
those
heauenly
benefits
of
Christ
,
his
righteousnes
and
eternall
life
:
but
they
are
for
other
causes
,
as
for
the
newnesse
of
the
Gospell
,
which
is
to
bee
vnderstood
in
that
place
,
Ioh.
5.
35.
He
was
a
burning
&
a
shining
candle
,
and
ye
would
haue
reioiced
for
a
time
in
his
light
,
namely
,
for
the
newnesse
of
the
matter
:
Secondly
,
they
be
,
because
of
a
licentiousnesse
to
sinne
,
which
men
by
and
by
snatch
to
themselues
,
vpon
the
hearing
of
free
iustification
by
Christ
,
and
Christian
liberty
:
To
conclude
,
they
are
for
riches
,
honours
and
other
commodities
of
this
life
.
Now
seeing
the
Temporizing
professor
hath
these
causes
propounded
to
himselfe
in
hearing
and
receiuing
the
word
,
and
in
reioycing
,
it
must
needes
be
that
these
are
not
sincere
in
him
.
For
nothing
is
done
sincerely
,
vnlesse
it
bee
Out
of
this
therfore
it
followes
,
that
the
Temporizer
is
also
an
hypocrit
,
seeing
he
is
not
sincere
,
and
that
the
And
the
stedfastnesse
of
your
faith
in
Christ
.
For
iustifying
Faith
is
,
as
it
were
,
a
solide
body
,
consisting
of
three
dimensions
,
length
,
bredth
,
depth
:
for
it
possesseth
the
depth
,
and
lowest
of
the
heart
:
but
temporary
Faith
is
not
a
body
with
three
dimensions
,
but
only
a
surface
,
sticking
in
the
vpper
part
of
the
heart
:
for
it
is
not
either
a
sound
light
,
enlightening
all
the
heart
,
or
a
sound
apprehension
,
arising
from
the
bottome
of
the
heart
;
or
to
conclude
,
a
sound
ioy
possessing
the
whole
body
:
but
all
these
things
are
only
superficiall
in
the
temporary
Faith
.
Whereupon
Heb.
6.
that
apprehension
of
heauenly
things
which
is
therein
,
is
compared
to
tasting
,
or
sleight
touching
,
seeing
that
the
heart
doth
but
as
it
were
with
the
tip
of
the
tongue
lightly
tast
those
heauenly
things
,
and
not
quite
drinke
them
vp
,
and
receiue
them
into
it selfe
.
Againe
,
out
of
this
,
that
temporarie
Faith
is
not
sound
,
another
thing
also
followeth
,
namely
,
that
it
doth
not
endure
for
euer
,
but
onely
for
a
time
.
For
that
which
is
not
sound
,
is
not
durable
and
perpetuall
;
but
only
temporary
.
Wherein
also
it
differeth
from
iustifying
faith
,
which
as
it
is
sound
,
so
it
is
perpetuall
and
constant
.
From
this
property
this
faith
tooke
her
name
,
and
was
called
temporary
:
now
this
property
doth
presuppose
the
two
other
going
before
;
namely
,
first
that
it
is
not
sounde
:
secondly
,
that
it
is
not
sincere
,
albeit
it
bee
in
some
sort
true
.
While
I
consider
somewhat
more
diligently
of
the
cause
of
these
three
properties
,
I
found
that
it
is
not
to
be
imputed
so
much
to
those
outward
things
for
which
this
faith
doth
apprehend
Christ
in
the
word
,
and
reioiceth
in
him
,
as
to
the
inward
euill
affection
of
the
heart
.
For
the
heart
of
man
,
as
Christ
sayth
,
is
stony
ground
,
that
is
,
it
is
neither
good
nor
honest
of
it
owne
nature
.
Now
we
measure
this
goodnesse
and
honesty
,
chiefly
by
simplicity
and
sincerity
,
which
is
opposed
to
hypocrisie
and
dissembling
.
Therefore
a
deepe
hypocrisie
,
which
is
contrary
to
sincerity
possesseth
the
heart
of
this
man
.
Now
the
heart
so
affected
,
doth
beleeue
,
apprehend
and
reioice
,
not
sincerely
for
a
true
cause
,
for
which
it
ought
to
do
these
things
,
but
for
other
worldly
causes
.
It
followeth
therefore
,
that
the
cause
of
these
euils
doth
lurke
in
the
heart
.
Wherefore
,
if
any
man
will
not
be
a
temporizer
,
Out
of
these
things
which
we
haue
spoken
,
touching
the
properties
of
this
faith
and
of
the
cause
of
them
,
a
marke
may
be
taken
,
whereby
any
one
may
discerne
true
&
iustifying
faith
from
temporary
.
And
that
is
,
in
a
word
,
sincerity
in
doing
,
in
beleeuing
,
in
apprehending
,
in
reioicing
,
Whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
doe
;
doe
all
to
the
glory
of
God
,
1.
Cor.
10.
31.
By
these
things
which
haue
beene
spoken
,
it
is
easie
to
gather
a
definition
of
this
faith
.
For
The
miraculous
faith
followeth
,
which
is
the
third
vnproper
signification
of
the
word
of
faith
.
Touching
this
faith
these
are
testimonies
.
Matth.
17.
Yf
ye
haue
faith
as
a
graine
of
mustard
seed
.
1.
Cor.
13.
If
I
had
all
faith
,
so
that
I
could
remoue
mountaines
.
The
reason
of
the
name
is
this
:
Miraculous
faith
.
It
is
termed
miraculous
from
the
effect
of
it
,
because
it
is
powerfull
to
doe
miracles
.
The
obiect
thereof
is
not
the
bare
generall
word
of
God
,
but
rather
a
special
promise
or
reuelation
made
to
some
one
,
touching
the
doing
of
some
certaine
miracle
.
Now
that
the
bare
generall
word
sufficeth
not
,
it
appeareth
hereby
,
for
because
many
holy
men
haue
had
faith
in
the
generall
word
,
yea
they
haue
iustifying
faith
in
the
promise
of
grace
;
and
yet
could
doe
no
miracles
.
Simon
Magus
beleeued
by
an
historicall
faith
in
the
generall
word
,
and
yet
he
could
do
no
miracles
:
therefore
hee
would
haue
bought
this
facultie
with
money
for
a
price
.
Act.
8.
31.
Vnlesse
therefore
vnto
the
generall
word
,
there
be
added
a
speciall
promise
or
reuelation
,
it
is
no
miraculous
faith
;
which
is
a
certaine
speciall
and
extraordinarie
gift
of
the
Spirit
.
Wherein
the
Aduersaries
do
erre
verie
much
,
who
thinke
that
the
generall
word
sufficeth
for
this
,
to
make
a
miraculous
faith
.
The
subiect
of
it
The
parts
of
the
nature
thereof
are
;
a
knowledge
with
a
iudgement
of
the
mind
,
and
an
apprehension
with
the
will
and
heart
.
Out
of
these
things
now
spoken
,
I
gather
this
definition
of
this
Faith
:
that
Miraculous
faith
is
a
knowledge
in
the
mind
,
and
an
apprehension
with
the
will
of
a
speciall
promise
or
reuelation
,
for
the
doing
of
a
miracle
.
Thus
farre
of
miraculous
Faith
;
and
in
summe
,
of
the
true
doctrine
of
faith
.
CHAP.
XXXI
.
The
opinion
of
the
Aduersaries
concerning
Faith
.
IT
followeth
now
that
we
see
briefly
,
what
the
aduersaries
doe
hold
touching
Faith
.
First
,
they
do
not
acknowledge
the
diuers
significations
of
Faith
:
they
entreat
onely
of
one
faith
,
and
that
they
terme
iustifying
,
that
is
,
as
they
expound
the
word
,
that
In
this
doctrine
of
faith
,
which
they
terme
iustifying
they
differ
from
vs
,
first
about
the
obiect
of
it
.
Indeede
they
doe
not
denie
,
that
the
obiect
of
faith
,
is
the
mercie
of
God
in
Iesus
Christ
,
offered
in
the
Gospell
,
that
is
,
that
it
is
the
Gospell
,
and
the
promises
of
grace
concerning
Christ
,
and
Gods
mercie
in
him
.
But
they
will
haue
the
obiect
to
be
not
onely
the
word
of
the
Gospell
,
but
equally
the
vniuersall
word
of
God
.
To
confirme
this
opinion
of
theirs
,
they
alleage
that
definition
of
faith
which
is
set
downe
Heb.
chap.
11.
1.
Faith
(
saith
the
Apostle
)
is
the
ground
of
things
that
are
hoped
for
,
and
the
euidence
of
things
which
are
not
seene
.
This
(
say
they
)
is
the
definition
of
iustifying
faith
:
But
this
definition
stretcheth
it selfe
,
not
onely
to
Christ
,
to
the
promises
of
God
,
and
to
the
Gospell
concerning
him
;
but
also
to
the
whole
word
of
God
,
&
to
all
things
that
are
contained
in
the
word
of
God
.
For
example
:
it
stretcheth
it selfe
to
the
word
of
God
,
which
is
concerning
the
creation
of
the
world
,
as
is
euident
by
vers.
3.
which
followeth
in
the
same
chap.
By
faith
we
vnderstand
that
the
world
was
ordained
by
the
word
of
God
:
Hence
they
conclude
,
that
iustifying
faith
hath
the
whole
word
for
the
obiect
of
it
.
But
to
this
we
answer
,
that
not
onely
iustifying
Faith
is
defined
by
the
Apostle
in
that
place
,
but
that
that
definition
of
Faith
is
common
to
all
the
significations
of
faith
,
as
is
plaine
enough
by
that
induction
of
examples
which
followeth
in
that
place
and
chapter
.
Neither
is
that
their
argument
,
which
they
gather
out
of
the
coherence
of
the
text
,
of
anie
force
.
They
say
that
that
faith
is
defined
,
of
which
the
Apostle
spake
in
the
last
verses
of
the
chapter
going
afore
:
Now
the
iust
shall
liue
by
faith
,
&c.
But
there
the
Apostle
spake
of
iustifying
Faith
:
therefore
heere
in
the
11.
chap.
iustifying
faith
is
defined
.
I
answer
,
this
definition
,
I
confesse
,
doth
belong
to
iustifying
faith
,
but
not
to
that
alone
,
but
it
is
common
to
it
with
other
significations
of
Faith
,
as
with
historicall
A
generall
definition
of
faith
common
to
all
kinds
of
faith
.
faith
,
and
miraculous
,
&c.
as
is
euident
by
the
induction
that
followeth
.
Seeing
therefore
that
this
definition
doth
not
onely
belong
to
iustifying
faith
,
it
followeth
that
out
of
this
definition
they
get
not
that
they
would
haue
,
namely
,
that
the
obiect
of
iustifying
Faith
is
equally
the
vniuersall
word
of
God
:
Therefore
let
the
obiect
thereof
properly
be
that
which
it
apprehendeth
:
and
that
is
the
Gospel
,
and
the
promise
concerning
Christ
.
Secondly
,
they
dissent
from
vs
about
this
same
speciall
obiect
,
namely
,
the
mercy
of
God
in
Christ
.
For
we
say
and
affirme
,
that
the
obiect
of
iustifying
faith
is
,
not
onely
a
generall
mercy
,
nor
only
a
generall
promise
touching
Christ
,
but
much
rather
a
speciall
mercy
,
and
a
speciall
promise
:
that
is
,
mercy
offered
in
the
Gospel
,
not
in
common
to
all
,
but
peculiarly
to
me
,
or
to
thee
.
For
albeit
the
promises
and
sentences
of
the
Gospell
be
conceiued
generally
;
yet
it
is
certaine
,
that
they
are
to
be
receiued
particularly
by
euery
one
,
as
if
they
were
spoken
to
euery
one
in
seuerall
:
as
for
example
,
Ioh.
3.
the
promise
of
the
couenant
of
grace
is
conceiued
generally
in
these
words
,
Whosoeuer
beleeueth
in
the
Sonne
shall
not
perish
,
but
haue
life
euerlasting
.
This
promise
is
indeed
generally
conceiued
,
but
it
is
to
bee
vnderstood
particularly
and
singularly
by
euery
one
,
as
if
it
had
beene
spoken
to
me
,
or
to
thee
:
If
thou
beleeuest
in
the
Sonne
,
thou
shalt
not
perish
,
but
haue
euerlasting
life
.
The
Apostle
1.
Tim.
1.
doth
vnderstand
this
generall
sentence
,
namely
,
that
Christ
Iesus
came
into
the
world
to
saue
sinners
,
no
otherwise
then
if
it
had
beene
pronounced
onely
concerning
himselfe
:
whereupon
he
doth
apply
it
particularly
vnto
himselfe
,
assuming
by
name
,
that
he
is
the
sinner
,
and
concluding
,
God
will
haue
all
men
to
be
saued
,
and
come
to
the
knowledge
of
the
truth
.
Out
of
which
it
followeth
,
that
in
the
publishing
of
the
Gospell
,
God
hath
respect
,
not
onely
of
all
men
in
common
,
but
also
distinctly
of
euery
seuerall
person
:
which
regard
also
he
will
haue
vs
to
haue
in
our
prayers
.
What
neede
many
words
?
For
if
there
were
nothing
els
that
did
The
obiect
of
iustifying
Faith
being
made
to
bee
a
generall
mercy
,
it
followeth
that
faith
,
in
the
opinion
of
our
aduersaries
,
is
generall
,
and
not
a
speciall
assent
.
For
seeing
there
is
only
a
generall
mercy
propounded
generally
to
the
Church
,
and
not
offered
particularly
to
the
seuerall
members
therof
,
how
can
any
particular
man
challenge
that
particularly
to
himselfe
,
which
is
not
spoken
and
offered
particularly
?
But
we
affirme
,
that
iustifying
faith
is
that
whereby
euery
beleeuer
doth
particularly
,
not
onely
assent
to
the
promise
that
it
is
true
in
it selfe
,
but
also
apprehends
with
the
heart
the
promised
thing
,
and
applies
it
properly
to
himselfe
.
For
this
being
made
plaine
,
that
the
mercie
of
God
was
particularly
offered
to
euery
one
,
it
followeth
,
that
faith
must
be
particular
.
But
for
the
proofe
hereof
there
are
almost
infinite
testimonies
of
the
Scriptures
:
we
will
be
content
but
with
a
few
.
Gal.
2.
20.
And
the
life
that
I
now
liue
in
the
flesh
,
I
liue
by
faith
in
the
Sonne
of
God
,
who
loued
me
,
and
gaue
himselfe
for
me
.
Marke
here
,
he
doth
by
faith
peculiarly
apply
to
himselfe
the
Sonne
of
God
,
and
his
life
,
his
loue
and
his
death
.
Neither
is
there
any
cause
why
any
one
should
say
,
that
this
might
be
lawfull
for
the
Apostle
,
who
had
some
extraordinary
reuelation
of
that
thing
,
but
that
it
is
not
lawfull
to
the
common
sort
of
Christians
:
in
as
much
as
the
Apostle
doth
in
this
place
beare
the
person
of
euery
Christian
and
beleeuing
man
.
Rom.
8.
For
I
am
perswaded
that
neither
death
nor
life
,
&c.
Marke
here
that
speciall
trust
and
particular
application
is
pointed
at
by
the
verbe
of
the
singular
number
.
Beside
,
that
which
is
cited
out
of
Habakuck
by
the
Apostle
,
The
iust
shall
liue
by
faith
,
doth
sufficiently
insinuate
a
speciall
faith
:
for
thereby
is
signified
that
euery
iust
person
doth
liue
by
his
faith
,
that
is
,
by
a
speciall
assent
to
,
and
application
of
the
righteousnesse
of
God
in
Christ
.
Matth.
chap.
9.
a
particular
faith
is
commended
to
the
man
sicke
of
the
palsie
:
to
whom
it
was
saide
,
Sonne
be
of
good
comfort
,
thy
sinnes
be
forgiuen
thee
.
Ioh.
3.
when
it
is
said
,
He
that
beleeueth
in
the
Sonne
hath
eternall
life
;
that
verie
same
speciall
faith
is
signified
,
which
is
when
euerie
one
doth
assent
particularly
to
,
and
apply
to
himselfe
euerlasting
life
offered
to
himselfe
.
What
neede
manie
words
?
The
same
thing
doth
that
verbe
(
I
beleeue
)
which
is
found
in
the
Apostles
Creede
,
teach
:
For
to
beleeue
,
is
there
specially
and
particularly
to
beleeue
.
Out
of
the
generall
mercy
,
and
generall
faith
of
the
aduersaries
,
followeth
the
vncertaintie
of
particular
faith
,
and
of
Gods
peculiar
grace
,
which
they
defend
.
For
it
is
easily
discerned
,
that
vncertaintie
doth
follow
necessarily
out
of
that
generality
,
first
a
doubtfulnesse
of
mercy
;
then
of
faith
.
For
when
as
mercy
is
propounded
and
offered
,
not
specially
,
but
generally
;
and
when
there
is
onely
a
generall
assent
of
faith
,
how
can
I
be
certaine
of
that
mercy
,
which
pertaines
not
certainly
by
name
to
me
?
But
that
there
is
a
certainty
of
faith
,
against
which
they
hold
:
first
it
easily
appeareth
by
those
things
which
haue
For
Christ
dwelleth
in
our
harts
by
faith
,
that
is
,
we
now
possesse
Christ
,
and
doe
enioy
him
as
present
.
Of
this
speciall
certainty
,
see
Rom.
4.
16.
The
inheritance
is
of
faith
,
that
it
may
be
by
grace
,
to
the
end
the
promise
may
be
firme
to
the
seed
.
And
in
the
same
Chapter
,
ver.
18.
Which
Abraham
against
hope
beleeued
vnder
hope
.
But
hereof
there
is
a
notable
place
,
Heb.
6.
18.
That
by
two
immutable
things
,
in
which
it
is
not
possible
that
God
should
lie
,
we
might
haue
strong
consolation
,
which
haue
our
refuge
to
holdfast
the
hope
that
is
set
before
vs
.
Where
you
see
,
first
that
God
hath
promised
it
:
secondly
,
that
he
hath
bound
himselfe
by
an
oath
,
that
is
,
that
hee
hath
declared
the
vnchangeablenesse
of
his
councell
for
sauing
of
vs
by
two
immutable
things
,
to
this
end
that
we
might
haue
strong
consolation
.
Now
the
comfort
is
not
strong
,
vnlesse
it
rise
out
of
our
firme
and
certaine
assent
,
whereby
we
consent
to
the
truth
of
Gods
promise
.
For
if
our
assent
wauer
and
be
vncertaine
,
certainly
there
But
to
the
end
that
this
which
we
speake
of
,
touching
certainty
and
vncertainty
,
may
be
the
more
manifest
,
we
must
search
into
this
point
a
little
more
deepelie
.
In
generall
therefore
certainty
,
is
either
of
the
thing
,
or
of
the
person
.
Concerning
the
certainty
of
the
thing
,
&
the
firm
truth
thereof
,
there
is
no
question
.
The
certainty
of
the
Now
that
we
may
come
to
the
state
of
the
controuersie
,
testifie
with
our
spirit
that
we
are
the
sons
of
God
,
Ro.
8.
this
testimony
of
the
holy
Ghost
is
not
generall
concerning
the
whole
Church
,
that
they
which
are
in
the
Church
be
the
sonnes
of
God
:
but
it
is
a
speciall
testimonie
of
mee
,
and
of
thee
,
that
I
am
the
sonne
of
God
,
and
that
thou
art
the
Sonne
of
God
.
Besides
1.
Corin.
chap.
1.
it
is
saide
of
the
Spirit
,
that
he
searcheth
euen
the
deepe
things
of
God
,
that
is
,
the
spirit
which
is
giuen
to
euery
one
and
which
dwelleth
in
euery
one
,
doth
search
that
grace
and
mercy
in
Christ
Iesus
which
lieth
hid
in
the
deepe
,
and
makes
it
to
bee
knowne
to
euery
one
.
For
the
spirit
of
God
dwelling
in
me
,
reueales
to
me
that
,
which
is
hid
in
the
very
hart
of
God
.
Now
I
demand
whether
he
reueale
to
me
some
generall
mercy
only
,
belonging
in
generall
only
to
the
Church
;
or
whether
he
reueale
to
me
that
speciall
mercy
hid
in
God
,
which
belongs
to
me
peculiarly
?
Certainly
there
is
no
man
,
to
whom
this
spirit
dwelling
in
him
hath
at
any
time
reuealed
any
grace
that
lyeth
hid
in
God
,
but
he
will
constantly
affirme
,
that
by
the
holy
spirit
there
is
reuealed
to
euery
one
,
not
a
generall
mercy
I
know
not
what
rough
draught
of
mercy
:
but
a
speciall
mercy
belonging
particularly
to
himselfe
.
Wherfore
these
same
defenders
of
generall
grace
and
mercy
only
,
The
naturall
man
perceiueth
not
the
things
which
are
of
the
spirit
of
God
.
Secondly
(
they
say
)
that
it
is
not
expedient
that
euery
one
should
be
certaine
of
his
owne
grace
,
righteousnesse
and
saluation
:
for
certainty
breedeth
pride
,
but
vncertainty
humility
.
I
answere
,
certainty
is
a
gift
of
the
spirit
regenerating
,
which
is
bestowed
only
vpon
the
elect
.
I
speake
of
true
and
sound
speciall
certainty
,
which
is
the
property
of
true
iustifying
faith
.
Can
it
therefore
be
spoken
without
blasphemy
,
that
the
holy
spirit
and
iustifying
faith
,
is
the
cause
of
the
greatest
of
al
euils
that
are
,
&
that
the
worst
of
al
,
that
is
,
of
pride
?
Nay
rather
the
vncertainty
of
a
man
is
vtterly
the
property
of
one
that
exaltes
him selfe
against
God
,
euen
,
when
he
promiseth
and
offereth
speciall
mercy
,
and
binds
it
with
an
oath
.
Thirdly
,
they
say
,
certainty
of
speciall
mercy
,
is
a
speciall
prerogatiue
of
some
certaine
men
,
to
whom
God
was
pleased
to
reueale
extraordinarily
,
some
speciall
mercie
proper
vnto
them
.
Is
therefore
a
speciall
prerogatiue
which
belongs
but
to
some
,
and
but
to
a
few
men
,
to
be
reckoned
among
Gods
common
or
generall
graces
?
I
answer
:
It
is
false
that
the
certaintie
of
speciall
grace
,
is
a
speciall
prerogatiue
of
some
certaine
men
.
For
if
iustifying
faith
be
reckoned
among
the
common
good
things
and
gifts
of
all
Christians
,
and
this
speciall
certaintie
be
the
propertie
of
iustifying
faith
,
with
what
face
dare
any
deny
this
gift
of
speciall
certainty
to
the
common
sort
of
Christians
?
Is
it
because
it
was
reuealed
but
to
some
certaine
and
few
of
them
,
that
their
sins
are
forgiuen
,
as
to
that
man
sicke
of
the
palsie
,
to
that
sinner
,
to
Zacheus
,
to
the
thiefe
,
is
therefore
this
gift
of
certainty
no
other
but
special
and
extraordinary
?
Nay
wee
haue
alreadie
said
,
that
the
speciall
mercie
of
God
is
no
lesse
now
promised
,
and
offered
to
euery
seuerall
and
particular
person
,
as
to
me
,
and
to
thee
,
then
it
was
offered
in
times
past
to
those
men
by
Christs
expresse
words
.
Fourthly
,
the
holiest
men
(
say
they
)
haue
bewrayed
with
a
lamentable
voice
at
the
very
point
of
death
,
&
do
bewray
dayly
the
vncertaintie
of
their
saluation
:
Therefore
there
is
not
that
certaintie
of
mercy
and
life
,
which
wee
say
there
is
.
I
answer
:
there
is
much
difference
betweene
that
which
is
,
and
that
which
ought
to
be
:
This
argument
doth
only
conclude
that
which
is
,
that
is
,
that
there
is
an
vncertaintie
,
but
it
concludes
not
that
there
ought
to
be
an
vncertaintie
;
nay
,
it
concludes
against
it
,
that
it
ought
not
to
be
.
For
they
that
weepe
and
lament
for
the
vncertaintie
of
their
owne
saluation
,
doe
therby
declare
,
that
there
ought
not
to
be
an
vncertainty
:
but
our
aduersaries
doereckon
the
vncertaintie
of
our
owne
saluation
among
the
chiefe
Christian
vertues
.
Secondly
I
answer
,
that
out
of
that
complaint
of
holy
men
,
being
ready
to
giue
vp
the
Ghost
,
the
certainty
of
speciall
mercie
Fiftly
,
they
say
,
the
best
may
fall
from
grace
and
faith
;
therefore
what
certaintie
can
there
be
of
speciall
mercie
and
saluation
?
I
answer
.
They
which
are
indued
onely
with
temporarie
grace
and
faith
,
both
may
indeed
fall
,
and
doe
fall
away
:
but
they
which
are
indued
with
true
iustifying
faith
,
and
with
regenerating
grace
,
can
neither
For
the
gifts
and
calling
of
God
are
such
,
as
that
hee
cannot
repent
himselfe
of
them
.
Rom.
11.
Sixtly
,
they
obiect
testimonies
of
Scripture
,
these
chiefly
which
commend
vnto
vs
care
,
thought
&
endeuor
for
the
keeping
and
preseruing
of
grace
.
As
,
He
that
standeth
,
let
him
take
heed
least
he
fall
,
1.
Cor.
10.
12.
Also
2.
Cor.
6.
1.
Paul
exhorts
the
Corinthians
,
that
they
receiue
The
Papists
cite
it
thus
euer
,
but
falsly
:
for
the
text
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
&
so
it
is
against
them
.
Phil.
2.
not
grace
in
vaine
.
To
conclude
,
Christ
admonisheth
that
we
should
watch
and
pray
:
To
say
nothing
of
those
places
wherein
feare
is
commended
to
vs
,
as
Rom.
11.
Thou
standest
by
faith
,
be
not
high
minded
,
but
feare
.
And
in
another
place
,
Worke
out
your
saluation
with
feare
and
trembling
.
Out
of
these
and
the
like
places
,
they
say
,
followeth
doubting
of
a
mans
owne
grace
and
saluation
:
for
why
should
there
be
such
commandements
giuen
,
vnlesse
it
might
be
so
,
that
one
might
fall
from
grace
,
and
faith
;
and
therefore
that
he
ought
to
doubt
of
his
owne
grace
and
saluation
.
I
answer
,
that
out
of
these
and
the
like
places
Now
let
vs
speak
of
the
subiect
of
iustifying
faith
,
what
that
is
,
according
to
the
mind
of
our
aduersaries
.
They
For
the
parts
of
the
nature
of
iustifying
faith
,
they
make
not
so
manie
as
we
.
For
as
touching
knowledge
,
which
is
the
first
part
of
iustifying
faith
,
either
they
say
,
that
To
this
reason
we
answer
,
&
first
we
do
grant
this
difference
of
assents
:
but
we
denie
,
that
that
assent
which
is
yeelded
because
of
the
authoritie
of
the
speaker
,
hath
no
need
of
knowledge
to
go
before
it
.
For
that
it
may
be
iustifying
Faith
to
vs
,
it
is
required
that
that
which
is
spoken
by
God
himselfe
be
some
manner
of
way
vnderstood
by
vs
.
For
God
doth
not
require
that
of
vs
,
that
we
should
assent
to
his
word
and
voice
,
because
of
the
bare
authority
of
him
that
testifieth
,
when
as
we
vnderstand
them
not
at
all
.
Secondly
,
they
reason
out
of
that
definition
of
faith
,
Heb.
11.
Faith
is
the
ground
of
things
that
are
hoped
for
,
and
the
euidence
of
those
things
that
are
not
seene
.
Here
,
say
they
,
we
see
faith
of
things
vnknowne
,
namely
of
such
things
as
are
to
be
hoped
for
,
&
as
are
not
seen
.
But
(
say
I
)
these
two
words
[
*
](A11015-e32900-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ground
,
and
euidence
do
argue
sufficiently
,
that
those
very
things
which
are
hoped
for
and
not
seene
,
are
in
the
meane
time
in
some
sort
present
,
and
seene
of
vs
.
Whereupon
Paul
2.
Corinth
.
chap.
4.
saith
:
Why
,
we
looke
not
on
those
things
which
are
seene
,
but
on
those
things
which
are
not
seene
.
Heere
you
see
,
that
Concerning
that
assent
which
we
said
is
the
2.
part
of
iustifying
faith
,
they
do
place
the
nature
of
faith
only
in
that
assent
,
which
is
yeelded
in
regarde
of
the
truth
of
a
thing
:
for
they
speake
nothing
of
the
assent
or
iudgment
of
goodnes
:
and
they
make
that
same
iudgment
of
truth
which
they
hold
,
to
be
only
general
:
namely
,
wherby
one
doth
iudge
that
some
sentence
is
true
,
not
of
himselfe
,
but
in
generall
of
the
whole
Church
:
when
as
notwithstanding
that
iudgement
,
aswell
of
truth
as
of
goodnesse
,
which
is
the
propertie
of
faith
,
is
rather
particular
;
yea
a
very
peculiar
grace
,
which
in
the
Scripture
is
called
that
ful
assurance
,
as
we
haue
said
before
.
Touching
the
third
part
of
faith
,
which
we
tearmed
the
confidence
of
the
heart
,
they
doe
not
acknowledge
it
.
For
they
say
that
confidence
is
nothing
els
but
hope
strengthened
,
and
a
certaine
effect
of
faith
,
whereas
notwithstanding
confidence
which
the
Greeks
tearme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
certain
motion
of
the
wil
or
hart
not
expecting
,
but
in
present
apprehending
some
good
,
and
depending
therupon
,
and
reioicing
therein
as
present
.
Furthermore
,
I
am
perswaded
,
that
neither
life
,
nor
death
,
nor
things
present
nor
things
to
come
,
&c.
Phil.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
perswaded
that
he
that
hath
begun
in
you
a
good
worke
,
&c.
2.
Cor.
5.
Knowing
therfore
the
terror
of
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
perswade
,
or
draw
men
to
the
faith
.
I
graunt
that
the
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
some
times
taken
for
confidence
which
is
a
consequent
of
faith
,
and
a
certaine
property
of
it
:
for
it
comes
to
passe
that
he
which
beleeueth
or
trusteth
,
dooth
depende
on
him
in
whom
he
placeth
his
trust
.
Of
this
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
Eph.
3.
12.
In
whom
we
haue
freedome
and
accesse
with
confidence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
faith
in
him
.
Out
of
these
things
which
we
haue
spoken
,
it
is
easie
to
gather
a
definition
of
faith
,
according
to
their
opinion
:
who
take
iustifying
faith
to
bee
nothing
els
,
then
that
whereby
euery
one
doth
in
generall
assent
to
the
truth
of
the
word
of
God
,
&
that
for
the
authority
of
the
speaker
:
formed
faith
.
But
we
do
vtterly
deny
this
distinction
of
true
and
liuing
faith
:
for
we
take
true
faith
and
liuing
faith
for
one
and
the
same
;
euen
as
one
and
the
same
man
is
true
and
liuing
:
and
as
true
or
liuing
man
is
so
termed
from
his
soule
or
form
:
so
also
true
or
liuing
faith
is
so
tearmed
from
hir
soule
or
form
,
which
consists
in
ful
assurance
&
trust
,
as
we
haue
said
,
without
which
,
faith
is
nothing
els
but
a
carcase
,
euen
as
a
man
without
a
soule
is
not
so
much
a
man
,
as
a
carcase
and
dead
body
.
But
they
indeuour
to
proue
out
of
Iames.
2.
last
verse
,
that
euen
dead
faith
and
not
liuing
,
is
neuerthelesse
true
faith
.
As
the
body
is
to
the
soule
,
so
is
faith
vnto
works
:
but
the
body
without
the
soule
is
a
true
body
,
albeit
not
liuing
:
therefore
faith
without
works
is
a
true
faith
,
although
not
liuing
.
I
answere
,
that
this
is
a
sophisticall
argument
:
for
the
comparison
of
the
body
and
faith
,
which
Iames
maketh
,
is
not
in
the
truth
,
but
in
the
death
of
them
:
and
Iames
assumes
and
concludes
out
of
that
proposition
:
But
the
body
without
the
spirit
is
dead
:
wherefore
also
faith
without
workes
is
dead
.
For
betweene
faith
and
the
body
this
is
the
difference
:
one
and
the
same
body
may
be
both
dead
and
true
:
but
faith
is
not
both
true
and
dead
,
euen
as
a
man
is
not
both
true
and
dead
:
for
as
a
man
is
a
compound
thing
of
his
body
and
his
soule
;
so
faith
is
a
certaine
compound
thing
,
as
it
were
of
her
body
and
of
her
soule
,
the
tokens
or
signes
whereof
are
the
actions
.
Wherefore
in
Iames
the
comparison
is
made
betweene
a
simple
and
a
compound
:
the
simple
thing
,
which
is
the
body
voide
of
the
soule
:
the
compound
which
is
faith
.
And
the
comparison
is
of
force
in
that
wherein
it
is
made
,
namely
,
in
the
death
of
both
&
not
in
other
things
.
And
so
much
of
iustifying
faith
according
to
the
opinion
of
our
aduersaries
,
as
also
of
the
whole
doctrine
of
faith
.
CHAP.
XXXII
.
Of
Hope
.
HOPE
followeth
faith
:
for
that
apprehension
of
Iesus
Christ
with
his
benefits
offered
That
we
may
therefore
speake
of
hope
:
it
must
first
of
all
be
seene
,
what
is
the
obiect
thereof
.
The
obiect
of
faith
and
hope
is
the
same
in
substance
,
namely
,
Iesus
Christ
with
his
benefits
.
Heb.
11.
It
is
said
that
faith
is
the
ground
of
things
that
are
hoped
for
.
It
may
be
againe
said
,
that
hope
is
of
those
things
which
are
beleued
or
which
haue
after
a
sort
a
being
by
faith
.
By
these
things
it
is
euident
,
that
the
obiect
of
faith
and
hope
is
the
same
thing
in
substance
or
effect
.
Yet
the
obiect
of
hope
differeth
in
reason
from
the
obiect
of
faith
.
The
chiefe
difference
is
this
,
that
the
obiect
of
faith
is
Christ
in
the
word
&
sacraments
,
or
the
word
concerning
Christ
and
the
sacrament
,
which
shadoweth
him
:
Wherefore
the
obiect
of
faith
is
a
certaine
image
of
Christ
,
which
is
propounded
to
vs
to
be
looked
vpon
in
the
glasse
of
the
worde
and
Sacraments
.
Whereupon
2.
Cor.
3.
we
are
saide
with
open
face
to
behold
as
in
a
glasse
,
and
to
be
transformed
into
that
image
,
which
we
behold
in
that
glasse
.
But
the
obiect
of
hope
,
is
Christ
with
his
benefits
,
not
indeed
appearing
to
vs
in
the
word
&
sacraments
,
but
appearing
as
he
is
,
and
as
I
may
say
,
in
his
owne
person
.
For
hope
is
not
setled
vpon
that
image
of
Christ
which
we
behold
in
a
glasse
by
faith
,
but
vpon
the
face
of
Christ
himselfe
which
we
hope
we
shal
see
at
the
last
.
Phil.
3.
20.
from
whence
also
we
looke
for
the
Sauiour
our
Lord
Iesus
Christ
.
Tit.
2.
Looking
for
that
blessed
hope
and
the
glorious
comming
of
the
great
God
our
Sauiour
Iesus
Christ
.
1.
Ioh.
3.
2.
Because
we
shall
see
him
as
he
is
:
and
whosoeuer
hath
this
hope
in
him
,
that
is
,
he
that
hopes
that
he
shall
see
him
as
he
is
.
By
these
things
it
appeareth
,
that
hope
hath
for
it
obiect
the
very
face
of
Iesus
Christ
.
There
be
three
things
which
are
conuersant
about
one
Christ
,
Faith
,
Hope
,
and
Sight
,
The
second
difference
betweene
the
obiect
of
faith
and
hope
,
is
a
consequent
out
of
that
first
,
and
this
is
it
,
that
faith
is
of
present
of
things
,
namely
,
of
Christ
and
his
benefits
,
or
rather
of
the
image
of
these
things
,
which
we
behold
present
in
the
glasse
of
the
word
and
sacraments
:
whereupon
Heb.
11.
it
is
called
A
ground
and
an
euidence
,
which
words
signify
the
presence
of
those
things
which
are
beleeued
.
But
hope
is
of
things
to
come
hereafter
:
for
hope
if
it
be
seene
,
is
no
hope
,
that
is
,
if
it
bee
of
things
present
,
it
is
no
hope
.
For
why
should
a
man
hope
for
that
which
he
sees
?
Ro.
8.
24.
Beside
,
hope
is
of
his
face
,
which
is
not
yet
seen
.
The
third
difference
followes
also
out
of
the
first
:
for
faith
is
of
the
thing
only
in
part
,
seeing
that
it
is
of
the
image
and
as
it
were
of
the
shadow
,
and
as
I
may
say
,
of
the
earnest
,
which
is
but
part
of
the
summe
.
See
1.
Cor.
13.
We
know
in
part
.
But
hope
is
of
the
whole
thing
,
it
is
of
the
face
,
of
the
complement
;
to
conclude
,
it
is
of
the
whole
summe
,
the
hope
whereof
that
earnest
which
we
apprehend
by
faith
,
giueth
vnto
vs
.
And
thus
far
of
the
obiect
of
hope
.
The
subiect
followeth
,
which
is
not
the
mind
,
or
some
faculty
of
the
mind
,
whether
of
vnderstanding
or
iudgeing
;
The
property
of
hope
,
is
not
that
certainty
properly
which
is
of
faith
,
or
of
that
assent
which
is
in
faith
.
For
faith
is
properly
said
to
be
certaine
:
but
hope
is
not
properly
But
if
we
hope
for
that
which
we
see
not
,
we
doe
with
patience
Patience
of
hope
.
abide
for
it
Heb.
6.
it
is
said
of
Abraham
,
that
when
he
had
patiently
taried
,
he
obtained
the
promise
.
1.
Thes.
1.
3.
there
is
mention
made
of
the
patience
of
hope
,
or
of
patient
hope
.
And
this
patience
is
it
,
whereby
hope
doth
sustaine
all
the
crosses
and
afflictions
of
this
life
,
and
doth
as
it
were
goe
vnder
them
:
For
all
the
promises
of
heauenly
things
are
made
with
an
exception
of
temporall
afflictions
.
Wherefore
,
whosoeuer
hopeth
that
he
shall
obtaine
those
heauenly
promises
,
he
must
needes
make
himselfe
ready
to
beare
and
sustaine
all
the
calamities
which
are
incident
to
this
life
.
Wherefore
patience
is
so
necessarilie
ioined
with
hope
,
as
that
hope
cannot
bee
without
it
.
Out
of
these
things
which
we
haue
spoken
,
the
definition
of
hope
may
be
gathered
:
that
hope
is
a
patient
abiding
of
the
heart
for
the
face
of
Christ
or
fulfilling
of
the
promise
.
It
is
to
be
noted
that
this
is
the
definition
of
hope
,
as
the
name
is
taken
for
the
worke
,
and
office
of
hope
,
which
properly
signifies
an
affection
of
the
heart
,
and
that
a
sanctified
one
;
and
not
onely
so
,
but
an
affection
caryed
vp
aboue
nature
.
For
when
we
are
regenerated
by
the
spirit
of
Christ
,
we
doe
not
only
recouer
that
holines
of
nature
lost
in
Adam
,
but
also
in
regeneration
there
is
not
a
faculty
of
the
minde
or
an
affection
of
the
heart
,
but
some
supernaturall
power
or
quality
is
put
into
it
,
for
the
exercising
of
supernaturall
functions
.
For
our
regeneration
is
not
so
much
effected
according
to
that
image
which
was
entire
and
holy
in
Adam
before
his
fall
,
as
according
to
the
image
of
Christ
.
1.
Cor
15.
49.
We
shal
beare
the
Image
of
the
heauenly
man
:
Whereupon
the
motions
of
grones
which
cannot
bee
expressed
.
1.
Pet.
1.
Ioy
is
called
vnspeakable
and
glorious
:
and
the
faculties
of
the
mind
&
the
affections
of
the
heart
regenerated
are
caried
to
those
things
which
are
incomprehensible
,
and
which
I
think
,
could
not
be
comprehended
by
Adams
holy
nature
;
such
as
these
are
:
The
vnsearchable
riches
of
Christ
,
Eph.
3.
8.
the
loue
of
Christ
which
passeth
all
knowledge
,
in
the
same
Chap.
vers.
19.
As
those
things
which
the
eie
hath
not
seene
,
nor
eare
heard
,
nor
euer
entred
into
mans
heart
,
1.
Cor.
2.
9.
But
we
haue
spoken
of
these
things
already
in
the
doctrine
of
faith
.
This
last
of
all
is
to
be
obserued
concerning
hope
,
that
there
be
many
degrees
of
it
:
For
there
is
a
certaine
more
Degrees
of
hope
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
earnest
or
vehement
hope
,
which
is
called
by
the
Apostle
Rom.
8.
19.
the
feruent
desire
of
the
creature
.
Phil.
1.
20.
Paul
doth
professe
this
kind
of
hope
and
earnest
looking
for
.
And
thus
much
of
hope
according
to
the
iudgment
of
our
Churches
.
Now
bee
aduertised
in
few
words
,
what
our
aduersaries
They
make
the
nature
of
it
to
consist
not
in
knowing
nor
in
iudging
,
but
in
expecting
.
Bellarmine
makes
a
difference
betweene
hoping
and
expecting
.
We
hope
(
saith
he
)
for
those
things
which
we
doe
not
know
certainly
that
we
shall
obtaine
.
Whereupon
the
blessed
soules
in
heauen
are
said
to
expect
the
resurrection
of
their
bodies
,
because
they
know
certainly
that
it
shall
come
to
passe
.
But
Paul
.
Rom.
8.
seemeth
to
take
the
words
of
hoping
and
expecting
for
one
and
the
same
thing
:
If
we
hope
for
that
which
we
see
not
,
then
do
we
with
patience
expect
it
.
You
They
make
the
property
of
hope
to
be
certainty
:
For
they
say
that
hope
is
certaine
:
but
they
teach
,
that
this
certainty
belongs
to
the
vnderstanding
.
For
it
is
the
vnderstanding
that
dooth
know
certainly
that
saluation
will
come
to
passe
;
and
because
of
the
certainty
of
the
vnderstanding
,
hope
is
said
to
be
certaine
,
and
the
heart
hopeth
certainly
that
saluation
will
come
.
Therefore
this
certainty
is
not
properly
in
hope
,
but
hope
presupposeth
it
.
They
say
that
this
certainty
is
not
simple
and
absolute
.
For
they
say
that
no
man
is
simply
and
absolutely
certaine
of
his
saluation
,
or
dooth
certainly
know
that
hee
shall
obtaine
saluation
:
Nay
contrarywise
they
teach
that
there
is
simply
and
absolutely
an
vncertainty
of
hope
,
and
hee
that
hopeth
(
say
they
)
is
simply
and
absolutely
vncertain
of
his
saluation
.
But
he
that
hopes
(
say
they
)
is
certaine
of
his
saluation
not
simply
and
absolutely
,
but
after
a
certaine
manner
and
in
some
respect
.
First
in
regard
of
the
foundation
of
hope
,
that
is
,
the
promise
of
God
which
cannot
deceiue
,
and
for
which
,
if
there
were
not
other
causes
of
certainty
,
one
might
be
saide
to
be
simply
and
absolutely
certaine
of
his
saluation
.
But
seeing
there
be
other
causes
of
certainty
,
beside
the
promise
of
God
,
a
man
cannot
be
saide
to
be
simply
and
absolutely
certaine
of
his
owne
saluation
for
the
promise
of
God
only
,
and
the
infallible
truth
thereof
.
Secondly
,
a
man
is
said
to
bee
certaine
of
his
saluation
in
respect
of
charity
,
which
they
say
,
is
the
forme
of
faith
.
For
he
that
hath
charity
,
is
in
this
part
,
and
in
this
respect
certaine
of
his
saluation
:
For
charity
is
a
sure
cause
of
saluation
,
and
if
it
could
bee
that
a
man
might
neuer
fall
from
charity
,
euen
for
that
cause
alone
he
might
be
simply
&
absolutely
certaine
of
his
saluation
.
But
seeing
any
man
may
fal
from
charity
and
leese
it
,
therefore
there
is
no
absolute
certainty
of
hope
in
respect
of
charity
neither
.
This
is
then
their
opinion
,
that
hope
is
likewise
vncertaine
,
but
yet
that
it
is
certaine
in
some
respects
.
First
,
in
respect
of
the
promise
;
then
in
respect
of
charitie
:
and
therefore
that
the
certaintie
of
hope
is
alwayes
mixt
with
vncertaintie
.
For
what
time
it
is
certaine
because
of
of
the
promise
of
God
,
at
the
same
time
it
is
vncertaine
for
other
causes
which
are
in
our selues
:
as
in
regard
of
our
repentance
▪
in
respect
of
our
works
and
merits
,
which
are
also
required
to
make
hope
certaine
.
Againe
,
what
time
it
is
certaine
because
of
charity
,
at
the
same
time
it
is
vncertain
,
because
of
the
changeablenesse
of
charity
.
This
is
their
opinion
.
But
we
hold
thus
,
that
hope
is
called
certaine
,
because
of
faith
going
afore
it
,
&
for
the
full
assurance
Our
aduersaries
doe
place
some
cause
of
certainty
in
our selues
,
and
in
our
strength
,
and
in
our
workes
and
merits
.
And
therefore
it
is
no
maruell
,
though
they
say
that
hope
is
not
simply
and
absolutely
certaine
:
for
there
is
nothing
more
vncertaine
then
these
things
,
in
which
they
place
some
,
or
rather
the
chiefe
cause
of
the
certainty
of
hope
.
Concerning
the
absolute
certainty
of
hope
,
these
bee
some
testimonies
of
Scripture
.
Psal.
31.
In
thee
,
O
Lord
,
haue
I
hoped
,
let
me
not
be
confounded
for
euer
.
He
that
trusteth
in
the
Lord
shall
be
as
mount
Sion
,
which
shall
not
be
moued
for
euer
,
Psal.
125.
Rom.
5.
We
reioyce
vnder
the
hope
of
the
glorie
of
God
.
And
after
.
Hope
maketh
not
ashamed
.
Rom.
8.
We
are
saued
by
hope
.
Phil
1.
20.
According
to
my
earnest
expectation
and
hope
,
that
I
shall
not
be
ashamed
.
Rom.
9.
Whosoeuer
beleeueth
in
him
shall
not
be
confounded
.
And
thus
much
of
hope
.
CHAP.
XXXIII
.
Of
Charitie
or
Loue
.
AMong
the
principall
effects
of
Faith
,
charitie
is
reckoned
in
the
next
place
after
hope
:
and
Paul
knits
them
together
,
as
the
three
special
graces
of
the
holy
ghost
,
Faith
,
hope
,
charitie
,
1.
Cor.
13.
There
are
three
(
saith
he
)
faith
hope
,
and
charitie
,
and
the
greatest
of
these
is
charitie
.
The
Apostle
knits
these
together
,
and
we
do
not
seuer
them
,
specially
for
that
Gods
loue
is
a
certaine
bond
vniting
vs
to
God
,
together
with
the
bond
of
faith
,
which
is
the
primary
and
principal
.
For
this
cause
Peter
saith
,
that
our
communion
with
Christ
now
absent
from
vs
,
doth
consist
loue
&
faith
.
And
this
moueth
vs
in
the
third
place
after
faith
,
to
intreat
of
Charitie
,
in
this
treatise
of
our
effectuall
calling
.
And
charitie
or
loue
proceedeth
from
that
sweet
apprehension
and
taste
of
the
Lord
:
for
that
taste
stirs
vp
in
the
heart
an
exceeding
loue
of
the
Lord
,
faith
worketh
by
loue
,
and
loue
with
the
works
or
fruits
thereof
,
among
all
signes
and
testimonies
,
giues
the
surest
euidence
If
this
be
compared
with
other
graces
of
Gods
Spirit
,
it
must
be
preferred
before
them
all
:
for
it
hath
the
third
place
after
Faith
.
Therefore
if
ye
set
aside
Faith
and
hope
,
loue
hath
the
first
place
of
all
the
graces
of
the
holy
Chost
,
and
is
,
as
it
were
,
the
soule
of
all
gifts
which
followe
after
it
.
For
this
cause
the
Apostle
1.
Cor.
12.
13.
hauing
numbred
diuers
gifts
of
the
holy
Ghost
,
saith
,
That
if
these
graces
wanted
loue
,
they
were
either
as
dead
,
or
as
nothing
,
or
should
profit
nothing
.
Whereby
he
giues
vs
to
vnderstand
,
that
all
other
vertues
haue
no
soundnesse
in
them
,
if
ye
seuer
them
from
loue
,
but
to
be
onely
certaine
dead
shadowes
of
vertues
.
We
may
therefore
iustly
call
charity
the
life
of
all
gifts
and
graces
which
follow
it
.
If
the
aduersaries
had
contented
themselues
with
this
prerogatiue
of
Charity
,
they
had
not
erred
:
but
for
that
whatsoeuer
is
not
of
faith
,
is
sinne
.
The
primarie
obiect
of
loue
is
the
same
with
the
obiect
of
faith
and
hope
:
For
what
wee
first
apprehend
by
faith
,
and
next
expect
in
hope
,
the
same
we
embrace
in
Loue
out
of
a
pure
heart
.
The
nature
thereof
is
not
in
knowledge
,
nor
in
hoping
,
but
in
louing
.
In
loue
two
things
are
principally
to
The
properties
of
loue
are
many
,
1.
Cor.
13.
4.
&c.
For
whereas
loue
is
,
there
is
a
heape
of
vertues
:
for
Charitie
is
neuer
alone
in
any
man
,
but
hath
euer
many
other
vertues
as
companions
&
handmaids
attending
on
it
.
Of
the
premisses
ye
may
gather
some
definition
of
faith
;
as
namely
,
that
Loue
is
an
holy
endeuour
for
the
preseruation
of
that
which
is
beloued
,
whether
God
,
or
man
,
with
an
earnest
desire
to
be
vnited
vnto
it
:
For
loue
is
that
bond
(
as
the
Apostle
speaketh
)
whereby
the
members
of
the
body
are
knit
together
.
And
it
serues
also
in
some
sort
and
place
to
vnite
vs
vnto
God
and
Christ
;
notwithstanding
that
the
communion
of
Christ
the
head
of
his
body
the
church
,
be
principally
to
be
ascribed
vnto
faith
.
And
in
this
respect
loue
goes
before
iustification
,
and
is
a
branch
,
in
our
effectual
calling
,
euer
going
together
with
faith
,
hope
,
&
repentance
.
For
which
cause
principally
,
I
thought
good
to
speak
of
it
briefly
in
this
Treatise
,
after
faith
and
hope
:
for
that
faith
,
wherein
we
say
consisteth
the
second
part
of
our
effectuall
calling
,
hath
these
for
inseparable
companions
,
faith
,
hope
&
repentance
:
after
which
followes
our
iustification
by
order
,
not
of
time
,
but
of
nature
.
But
in
another
respect
loue
followes
iustification
,
and
appertaineth
to
the
grace
of
regeneration
:
but
of
this
we
shal
speake
in
fit
place
.
Now
to
returne
to
our
purpose
:
the
definition
giuen
before
,
is
not
so
much
of
loue
it selfe
,
as
of
the
worke
and
function
thereof
.
For
Loue
is
properly
an
affection
,
holy
beare
the
image
of
that
heauenly
man
,
1.
Cor.
15.
49.
Now
we
are
called
the
sonnes
of
God
,
but
as
yet
it
appeareth
not
what
we
shall
be
:
but
we
know
it
shall
come
to
passe
,
that
we
shal
be
like
vnto
him
,
when
he
shall
appeare
.
1.
Io.
3.
2.
The
Aduersaries
spend
all
their
labour
in
setting
forth
the
commendations
of
loue
,
and
they
be
too
long
in
extolling
charitie
:
For
they
adorne
it
with
the
spoiles
of
iustifying
faith
,
so
gracing
it
with
stolen
colours
,
and
not
with
it
owne
proper
beautie
,
ascribing
the
iustification
and
saluation
of
man
(
which
they
take
away
from
faith
)
vnto
charitie
:
as
shall
be
seene
when
we
come
to
speake
of
the
doctrine
of
free
iustification
.
And
thus
farre
shall
suffice
of
charity
or
loue
.
CHAP.
XXXIIII
.
Of
Repentance
.
REpentance
followeth
faith
,
as
the
effect
followeth
his
cause
:
For
that
godly
sorrow
which
is
according
to
God
,
and
worketh
repentance
,
is
the
daughter
of
Faith
,
as
we
shall
see
afterward
.
Of
this
benefit
there
are
diuers
names
in
diuers
languages
.
The
Hebrues
do
cal
it
TESCHUBHAH
,
the
Grecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
a
verbe
which
signifieth
to
bee
wise
after
a
thing
is
done
,
to
retract
his
sentence
,
to
change
his
mind
,
&
to
returne
to
a
right
mind
.
Whereupon
Repentance
is
nothing
els
but
an
after
wit
,
a
reuersing
of
iudgment
,
and
chaunge
of
determinations
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
the
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
be
carefull
and
anxious
after
a
thing
is
done
:
Wherupon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
nothing
els
but
a
trouble
and
disquietnesse
of
heart
,
after
a
thing
is
acted
.
Therefore
these
two
Greeke
words
differ
,
for
that
the
first
concerneth
properly
the
mind
or
vnderstanding
:
the
second
,
the
heart
and
affection
.
They
differ
also
in
another
respect
,
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comprehendeth
the
whole
worke
and
benefit
of
Repentance
(
for
the
change
of
the
mind
,
which
is
implied
in
this
word
,
doth
necessarily
presuppose
the
sorrow
of
the
heart
:
and
that
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
a
contrition
&
an
axnietie
after
the
fact
committed
:
)
whereas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rather
restrained
to
signifie
only
a
part
of
this
benefit
,
namely
,
the
first
,
which
consisteth
in
sorow
,
in
contrition
,
and
the
disquiet
of
the
heart
after
a
thing
is
done
:
for
it
followeth
not
,
that
wheresoeuer
this
same
compunction
of
of
heart
be
,
there
should
presently
follow
that
sound
Repentance
;
as
it
is
necessarie
that
wheresoeuer
sound
Repentance
be
found
,
there
also
must
be
that
compunction
of
heart
.
Some
there
are
which
make
a
third
difference
betweene
these
two
,
affirming
that
this
sound
Repentance
properly
belongs
to
the
godly
,
and
to
the
Elect
,
and
onely
to
them
;
for
the
elect
onely
,
properly
,
and
in
very
truth
become
wise
after
their
fals
,
and
they
doe
onely
change
their
minds
,
and
their
purposes
,
&
returne
to
a
sound
mind
;
whereas
some
compunction
,
and
disquietnesse
of
heart
doth
not
onely
belong
to
the
godly
and
the
elect
,
but
also
to
the
wicked
,
and
to
the
Reprobates
,
in
whom
there
is
found
after
a
sin
committed
,
some
griefe
,
and
disquietnesse
of
heart
,
not
so
much
for
the
sinne
committed
,
as
for
the
punishment
of
the
sinne
.
But
we
are
to
vnderstand
that
wheresoeuer
this
same
sorrow
is
attributed
to
the
wicked
,
there
is
not
vnderstood
hereby
that
godly
care
and
sorrow
which
is
according
to
God
;
but
a
worldly
sorrow
,
and
a
sorrow
which
is
vnto
death
.
In
which
sense
it
is
attributed
to
Iudas
,
Mat.
27.
3.
Iudas
repented
himselfe
:
but
contrariwise
,
when
it
The
Latines
do
call
it
a
Conuersion
,
an
after-wit
,
to
returne
to
heart
and
vnderstanding
,
and
repentance
.
Conuersion
Conuert
me
,
O
Lord
,
and
I
shall
be
conuerted
,
Ier.
31.
Euen
as
Christ
and
his
Apostles
themselues
vse
the
foresaid
Greeke
words
in
the
newe
Testament
,
of
Repentance
and
Compunction
of
heart
.
A
change
of
the
mind
is
properly
signified
in
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
to
The
parts
thereof
are
generally
these
,
first
sorrow
,
then
after
sorrow
a
chang
of
the
mind
&
purpose
,
which
The
sorrow
of
the
world
,
and
also
a
sorrow
which
is
to
death
:
Secondly
,
it
is
a
sorrow
for
the
sinne
it selfe
,
and
because
of
the
offence
which
is
committed
against
God
,
which
in
like
manner
is
called
of
the
Apostle
A
sorrow
according
to
God
.
Of
both
these
we
will
speake
seuerally
.
The
principall
efficient
of
the
first
sorrow
which
is
conceiued
in
heart
,
for
the
punishment
of
sin
,
is
the
holy
Ghost
,
which
Rom.
8.
verse
15.
16.
is
called
the
spirit
of
bondage
to
feare
,
that
is
to
say
,
which
testifieth
vnto
vs
of
our
seruile
and
miserable
condition
without
Christ
,
and
therefore
doth
beget
feare
and
horror
within
vs
.
The
instrument
wherby
the
spirit
doth
worke
this
sorrow
in
our
hearts
,
is
the
preaching
of
the
law
.
The
sum
whereof
is
in
that
syllogisme
,
concerning
the
which
we
haue
spoken
in
the
doctrine
of
faith
:
the
proposition
of
which
syllogisme
is
this
.
Cursed
is
euery
one
that
continueth
not
in
all
things
,
which
are
written
in
the
book
of
this
law
to
do
them
.
The
assumption
is
by
euery
mans
conscience
thus
annexed
.
But
I
haue
not
continued
in
them
:
&
the
conclusion
therefore
is
this
:
I
am
accursed
.
From
hence
dooth
that
sorrow
,
or
rather
that
horror
of
the
heart
arise
or
spring
,
not
somuch
for
sin
which
is
in
the
assumption
,
as
for
the
punishment
,
and
feare
of
the
curse
,
which
is
in
the
conclusion
.
And
this
is
that
which
is
called
the
pricke
of
conscience
,
which
by
meanes
of
the
conclusion
before
shewed
,
doth
not
only
prick
a
wounded
mind
,
but
also
pierce
euen
through
the
heart
.
And
this
legall
sorrow
,
if
the
grace
of
the
Gospell
did
not
put
an
helping
hand
betweene
it
and
vs
,
would
driue
a
man
into
vtter
desperation
.
And
thus
much
concerning
that
first
sorrow
.
The
very
same
spirit
of
God
is
likewise
a
principal
efficient
cause
of
the
latter
sorrow
,
but
not
proceeding
as
before
:
for
now
he
becommeth
the
spirit
of
adoption
,
Wherby
we
crie
Abba
,
Father
.
Rom.
8.
that
is
,
testifying
of
our
adoption
in
Christ
,
and
therefore
doth
inlarge
both
our
heart
and
mouth
to
call
vpon
God
familiarly
,
as
vpon
our
Father
.
The
instrument
whereby
the
holy
spirit
doth
worke
this
faith
in
our
hearts
,
it
is
the
preaching
of
the
Gospell
:
the
summe
whereof
is
contained
in
that
syllogisme
concerning
which
we
haue
spoken
in
the
doctrine
of
faith
.
The
proposition
of
this
syllogisme
is
,
He
that
beleeueth
shal
be
iustified
,
and
shall
liue
;
whereupon
faith
doth
assume
,
saying
:
But
I
do
beleeue
;
and
concludeth
saying
:
Therefore
righteousnesse
and
life
pertaineth
vnto
me
.
In
this
conclusion
there
is
I
confesse
,
matter
of
ioy
,
&
of
vnspeakable
gladnesse
:
but
it
is
as
true
that
there
is
in
it
matter
of
sorrow
also
;
which
is
conceiued
after
we
haue
known
the
mercy
of
God
in
Christ
to
be
so
great
,
and
doth
arise
in
this
respect
,
because
we
haue
offended
so
merciful
and
so
louing
a
Father
.
It
is
then
a
ioy
mixt
with
sorrow
,
&
with
the
vnspeakable
and
glorious
ioy
of
faith
hauing
ioined
with
it
sighes
that
cannot
be
expressed
.
And
thus
much
also
of
the
later
sorrow
.
Now
let
vs
see
how
both
these
kinds
of
sorrow
belong
vnto
sound
repentance
:
That
first
sorrow
which
is
of
the
law
,
and
is
conceiued
by
reason
of
the
punishment
which
followeth
sinne
:
I
confesse
it
is
no
part
of
this
holy
change
and
conuersion
vnto
God
:
for
of
it
own
nature
it
doth
rather
estrange
vs
from
God
,
then
conuert
vs
to
Chaunge
of
the
minde
.
For
there
followeth
after
that
godly
sorrow
a
certaine
wonderfull
change
of
the
minde
,
of
the
will
,
and
of
the
heart
.
As
touching
knowledge
,
and
that
illumination
counsell
and
purpose
of
the
mind
Act.
11.
23.
He
exhorteth
them
that
with
one
purpose
of
heart
they
would
cleaue
vnto
the
Lord
.
And
the
iudgment
or
counsell
of
the
mind
is
chaunged
in
this
sort
:
The
mind
disalloweth
the
euill
which
is
committed
,
and
alloweth
the
good
hereafter
to
be
practised
.
There
are
therefore
two
parts
of
the
change
of
the
iudgement
or
counsell
,
the
first
is
the
disallowing
of
the
euill
committed
:
the
second
is
the
Change
of
the
will
.
change
of
the
wil
followeth
the
change
of
the
hart
,
which
is
on
this
manner
:
The
heart
hateth
and
detesteth
that
euill
which
it
hath
heretofore
done
,
and
it
loues
,
and
affects
the
good
,
which
hereafter
it
ought
to
doe
.
There
are
therefore
two
parts
of
this
change
,
the
first
is
the
detestation
Change
of
the
heart
.
of
euill
done
and
committed
:
the
second
is
the
loue
of
that
good
which
ought
to
be
done
.
In
general
therfore
there
are
two
parts
of
that
chang
of
the
mind
,
which
is
an
effect
of
sorow
,
the
first
is
a
change
from
euill
,
and
from
sinne
committed
:
the
second
is
a
change
to
good
hereafter
to
be
practised
and
followed
.
Commonly
these
parts
are
called
mortification
,
and
viuification
,
but
I
know
not
how
rightly
&
iustly
:
for
mortification
and
viuification
are
properly
parts
of
regeneration
,
which
doth
differ
from
repentance
,
as
shal
be
seene
By
that
which
hath
bin
already
said
,
we
vnderstand
what
be
the
especial
points
of
repentance
,
from
whence
it
proceeds
,
and
wherunto
it
serueth
.
The
point
from
whence
it
proceedes
,
is
the
euill
,
or
sinne
committed
;
the
point
to
which
it
tendeth
,
is
the
good
heereafter
to
bee
done
.
Repentance
therefore
standeth
betweene
two
actions
,
past
,
and
future
;
and
it
doth
differ
from
regeneration
:
for
the
points
thereof
are
not
deeds
and
actions
,
but
qualities
,
to
wit
,
the
corruption
of
nature
,
or
the
old
man
;
and
sanctitie
,
or
the
new
man
:
but
of
this
we
shall
entreate
afterward
,
when
wee
come
to
speake
of
the
difference
of
repentance
,
and
of
regeneration
.
Ye
see
them
,
after
that
great
sorow
,
how
there
is
a
change
in
the
whole
mind
of
man
.
Next
,
ye
see
by
that
hath
been
saide
of
this
benefit
of
repentance
,
that
repentance
doth
begin
from
the
heart
and
doth
proceede
by
the
reasonable
faculties
of
the
mind
and
will
;
and
last
of
all
,
it
dooth
end
and
rest
in
the
heart
:
To
conclude
,
it
may
easily
be
gathered
by
that
which
hath
bin
sayd
in
the
the
treaty
of
the
parts
of
it
,
what
the
definition
of
repentance
is
,
that
it
is
an
after-wit
,
after
the
deede
,
and
euill
committed
,
and
a
sorrow
,
because
God
is
offended
,
and
from
that
sorrow
a
certaine
change
of
the
whole
minde
from
euill
vnto
good
.
The
effect
of
repentance
is
in
the
outward
life
,
to
wit
,
an
amendment
of
life
bringing
forth
fruit
worthy
of
repentance
,
Matth.
3.
vers.
8.
There
is
question
concerning
repentance
,
whether
it
be
the
same
with
regeneration
or
new
birth
;
for
the
common
oipnion
of
Dimnes
is
,
that
the
benefits
of
regeneration
,
and
new
birth
differ
not
in
matter
it selfe
;
notwithstanding
it
appeares
vnto
vs
that
there
is
a
difference
between
these
two
,
and
it
shall
appeare
to
them
also
who
diligently
That
he
preached
the
baptisme
of
repentance
for
the
remission
of
sins
,
Marke
3.
4.
Luk.
3.
3.
But
regeneration
followeth
iustification
,
for
being
iustified
we
receiue
the
spirit
of
sanctification
whereby
we
are
renewed
,
and
as
it
were
find
a
new
creation
begun
euen
in
this
life
:
Repentance
is
the
cause
,
regeneration
is
the
effect
:
for
therefore
God
doth
renews
vs
in
But
you
will
say
,
in
repentance
there
is
a
change
from
euil
to
good
;
a
change
I
say
of
the
mind
&
hart
:
I
answer
,
in
our
effectuall
calling
there
begins
a
change
of
the
mind
of
man
.
Notwithstanding
al
Diuines
distinguish
calling
,
&
faith
from
regeneration
,
why
then
should
they
not
in
like
manner
distinguish
betweene
repentance
,
(
which
followeth
faith
and
our
effectual
calling
)
&
regeneration
?
for
euery
change
of
the
mind
is
not
to
be
deemed
forthwith
CHAP.
XXXV
.
How
farre
a
wicked
man
may
proceed
in
repentance
.
HAuing
thus
far
spoken
of
repentance
,
which
is
proper
to
the
elect
&
godly
,
we
are
next
to
consider
how
far
the
reprobate
,
and
vngodly
man
may
proceed
in
repentance
.
All
wicked
&
vngodly
men
do
not
make
like
progresse
:
for
they
profit
some
lesse
,
some
more
in
the
work
of
repentance
.
We
wil
first
speak
of
them
which
be
least
proficient
These
first
haue
a
sorrow
,
or
horror
in
their
minds
,
which
In
this
kind
was
Iudas
the
traitor
,
of
whose
repentance
read
Mat.
27.
where
first
it
is
said
,
that
Iudas
did
repent
him
of
that
he
had
done
.
Note
here
in
this
word
his
sorrow
,
I
haue
sinned
,
betraying
the
innocent
bloud
:
for
this
word
doth
argue
a
dislike
of
sin
in
some
sort
,
and
a
renouncing
,
and
detestation
of
sin
,
albeit
not
sincere
,
but
principally
in
respect
of
the
punishment
;
accidentally
in
respect
of
the
sin
,
because
sin
and
the
punishment
thereof
goe
together
:
finally
,
whereas
he
cast
the
siluer
peeces
into
the
temple
,
it
appeares
there
was
in
him
an
inward
dislike
,
and
detestation
of
euill
,
and
yet
that
no
amendment
of
life
followed
this
change
of
mind
,
it
appeares
in
this
,
because
presently
going
aside
he
hanged
himselfe
.
There
are
other
impious
men
,
who
proceed
a
little
further
in
repentance
then
these
,
hauing
in
their
minds
some
change
vnto
good
,
their
mindes
allowing
that
which
is
good
,
and
their
will
choosing
the
same
,
and
their
heart
affecting
it
:
yet
these
things
be
not
sincere
in
them
,
but
proceede
from
feare
of
punishment
.
And
as
concerning
the
amendment
of
their
outward
life
,
they
begin
that
also
:
but
as
the
Prophet
saith
:
Their
goodnesse
vanisheth
as
a
morning
cloude
,
and
as
the
morningdew
.
Amos.
6.
Of
this
number
was
Saul
.
Sam.
15.
&
Achab.
1.
Kin.
21.
obtained
the
blessing
,
he
sought
the
blessing
:
but
there
was
nothing
sincere
in
him
.
For
forthwith
after
he
returned
to
his
old
haunt
,
or
wonted
course
againe
.
The
wicked
which
yeeld
best
signes
of
repentance
,
are
those
,
who
haue
attained
the
temporary
faith
,
whose
sorrow
also
doth
arise
from
the
Gospel
,
and
the
acknowledgment
of
the
mercy
of
God
in
Christ
;
and
the
change
of
the
mind
vnto
good
,
is
in
some
sort
for
the
good
it selfe
:
for
they
tast
after
a
sort
the
sweetnes
of
God
in
Christ
,
and
are
delighted
in
it
.
And
as
concerning
the
amendment
of
outward
life
,
that
also
is
in
them
a
little
longer
then
in
those
before
described
They
do
also
returne
and
relinquish
many
sins
.
Of
this
kind
it
seemes
Herod
was
,
of
whom
it
is
written
Mar.
6.
20.
Herod
feared
Iohn
,
knowing
that
he
was
a
iust
and
an
holy
man
,
and
he
receaued
him
,
&
when
he
heard
him
,
he
did
many
things
,
and
heard
him
gladly
:
And
thus
far
of
these
3.
steps
of
impious
men
in
repentance
,
&
here
also
I
end
the
doctrine
of
sound
repentance
.
CHAP.
XXXVI
.
What
the
iudgement
of
Papists
is
of
Repentance
.
IT
followeth
now
that
we
consider
what
the
Papists
do
thinke
of
their
Penance
:
for
they
reiect
the
very
name
of
Repentance
T
:
heir
errours
are
manie
which
they
hold
,
we
will
take
view
of
some
few
of
them
,
&
briefly
confute
them
:
first
,
they
say
,
that
Repentance
is
a
Sacrament
.
But
Secondly
,
they
affirme
that
the
vse
of
Repentance
is
this
,
to
abolish
mortall
sinne
committed
after
Baptisme
,
Thirdly
,
they
say
that
the
Repentance
which
was
in
the
old
Testament
,
and
before
the
resurrection
of
Christ
,
Iohn
Baptist
,
Christ
before
and
after
his
incarnation
,
and
the
holy
Apostles
haue
preached
.
Fourthly
,
they
say
that
the
principall
efficient
cause
of
Repentance
is
free-will
,
and
the
strength
of
nature
stirred
I
answer
,
that
it
is
cleane
contrarie
:
for
the
Spirit
,
or
grace
of
God
is
the
principall
efficient
cause
of
Repentance
,
but
the
instrument
are
the
faculties
and
powers
of
the
mind
,
not
such
as
they
are
by
nature
,
but
as
they
are
sanctified
by
the
Spirit
:
which
may
appeare
euen
by
this
testimonie
,
Ier.
31.
Conuert
me
,
O
Lord
,
&
I
shall
be
conuerted
:
where
the
principall
efficiencie
,
&
cause
of
the
work
is
giuen
to
the
Lord
himselfe
,
and
to
his
grace
.
But
of
vs
,
it
may
well
be
said
,
that
we
become
actiue
in
repentance
,
being
acted
and
moued
by
the
holy
Ghost
.
Fiftly
,
they
diuide
Penance
essentially
into
the
act
of
the
Penitent
,
as
the
matter
;
and
absolution
of
the
Priest
,
Sixtly
,
they
diuide
Penance
materially
into
Contrition
,
And
as
touching
Confession
,
first
we
say
,
that
it
is
not
To
conclude
,
concerning
Satisfaction
,
we
vtterly
condemne
and
renounce
it
:
for
by
it
(
as
they
teach
)
we
satisfie
of
ourselues
the
wrath
and
iustice
of
God
,
and
that
by
temporall
punishments
,
which
we
willingly
suffer
for
our
sinnes
.
This
we
do
vtterly
condemne
,
as
an
opinion
which
doth
derogate
from
the
merit
and
satisfaction
of
Christ
,
whereby
alone
the
wrath
and
iustice
of
God
is
satisfied
for
our
sinnes
.
And
as
for
these
temporall
afflictions
of
the
godly
,
they
are
not
truly
satisfactions
for
their
sinnes
,
but
by
them
God
doth
mortifie
the
remnants
of
sinnes
,
and
by
that
meanes
prouoke
vs
to
earnest
repentance
;
hereby
curbing
,
and
keeping
vs
from
falling
into
sinne
againe
.
Finally
,
as
all
things
worke
for
the
best
to
them
that
loue
God
,
so
these
things
which
are
not
so
much
punishments
,
as
crosses
do
worke
together
for
the
best
for
the
godly
.
Neither
is
that
distinction
of
temporall
and
eternall
punishments
to
be
allowed
:
for
it
is
certaine
that
whosoeuer
are
punished
temporally
for
their
sinnes
,
and
in
that
respect
,
and
for
that
cause
,
such
also
(
without
repentance
)
shall
be
punished
for
their
sinnes
eternally
:
for
temporall
punishments
of
the
vngodly
in
this
life
,
are
the
very
beginnings
of
eternall
punishments
to
be
suffered
in
another
life
.
And
thus
farre
of
repentance
.
CHAP.
XXXVII
.
Of
mans
Free-will
.
AFter
the
doctrine
of
Faith
,
Hope
,
and
Repentance
,
the
doctrine
of
Free-will
is
to
follow
,
because
the
Aduersaries
do
attribute
Faith
,
hope
,
repentance
,
or
as
they
call
it
,
Penance
,
to
the
liberty
of
our
will
,
as
to
the
principall
agent
or
cause
:
but
they
assigne
to
grace
the
second
place
in
the
worke
of
Faith
,
hope
,
and
repentance
:
for
they
say
after
that
Free-will
is
stirred
vp
by
a
preuenting
grace
,
man
by
the
benefit
of
his
free-will
,
doth
of
his
owne
strength
beleeue
,
hope
,
and
repent
him
of
his
sinnes
.
And
as
for
grace
,
that
is
only
a
fellow-worker
,
say
they
,
and
a
helper
of
mans
Free-well
,
which
principally
worketh
in
faith
,
hope
,
and
repentance
.
But
to
this
we
haue
answered
before
in
the
doctrine
of
repentance
,
&
we
shal
hereafter
answer
it
a
little
more
plainely
.
Now
hauing
thus
far
shewed
the
occasion
,
why
after
the
doctrin
of
Faith
,
hope
and
repentance
,
we
speake
of
Free-wil
:
let
vs
come
to
the
point
it selfe
,
and
discourse
of
it
.
The
will
of
man
is
a
facultie
And
thus
I
apply
the
functions
of
the
wil
to
the
ends
,
and
to
the
meanes
:
We
be
said
as
well
to
will
,
and
nill
,
the
meanes
as
the
ends
vnto
which
they
serue
:
for
to
will
and
nill
are
things
generall
;
but
we
are
said
onely
to
accept
,
and
to
reiect
,
and
to
doubt
of
the
meanes
:
for
these
things
are
speciall
.
And
thus
farre
of
the
will
,
according
to
our
present
purpose
.
There
is
ascribed
vnto
the
will
a
certaine
propertie
,
which
the
Latines
call
Libertie
:
the
Greekes
a
Power
,
as
He
that
hath
power
ouer
his
owne
will
:
As
if
he
should
haue
said
,
hee
that
hath
libertie
or
power
of
his
will
:
in
our
vulgar
tongue
it
is
called
Soueraingtie
.
This
libertie
of
the
will
is
as
it
were
a
royall
power
,
and
the
Greeke
word
is
vsed
to
set
forth
the
power
of
a
king
,
or
some
supreme
Magistrate
.
Rom.
13.
27.
Let
euery
soule
be
subiect
to
the
higher
power
.
For
this
cause
the
will
in
the
soule
of
man
is
receiued
as
a
Queene
,
and
in
that
respect
is
said
to
haue
as
it
were
the
iurisdiction
in
her
owne
hand
.
But
to
come
to
some
description
of
Free-will
:
This
freedome
of
will
,
is
a
libertie
,
whenas
a
thing
being
offered
to
the
wil
,
as
to
a
certain
Queene
,
whether
it
be
good
or
euill
,
or
indifferent
,
the
will
euen
then
can
by
it
own
I
am
induced
to
like
best
this
definition
of
libertie
,
by
the
example
of
the
libertie
of
God
himselfe
,
who
by
the
confession
and
grant
of
all
men
,
most
freely
wils
,
and
I
call
that
a
remote
facultie
,
which
is
incident
to
the
matter
,
as
is
the
power
or
propertie
of
laughter
in
the
bodie
of
a
man
,
before
it
hath
either
forme
or
life
.
I
call
that
There
is
then
a
foure
fould
hate
of
man
to
diuers
conditions
Concerning
the
second
state
of
man
,
the
question
is
,
whether
man
in
the
state
of
corruption
now
hath
liberty
Here
our
aduersaries
dissent
from
vs
,
ascribing
liberty
of
wil
to
the
man
vnregenerate
,
whereby
also
of
his
owne
meere
power
he
may
will
good
;
where
as
this
liberty
or
The
Papists
therfore
erhere
two
manner
of
waies
:
first
,
because
they
will
haue
some
sanctity
and
integrity
to
remaine
in
the
wil
of
man
vnregenerat
now
after
the
fal
:
&
secondly
,
because
they
wil
haue
this
self
power
of
the
wil
(
which
necessarily
is
a
consqeuent
of
the
formall
cause
thereof
,
which
is
holines
,
as
is
aforesaid
)
they
will
haue
this
selfe
power
(
I
say
)
vnto
good
to
be
in
the
will
.
For
as
touching
holines
and
righteousnes
,
it
is
certaine
that
all
the
image
of
God
was
lost
in
the
fall
of
man
,
and
what
portion
soeuer
hereof
we
shal
haue
in
this
life
,
it
is
repaired
&
as
it
were
created
a
new
by
Iesus
Christ
:
for
which
cause
it
is
called
a
new
creature
.
And
if
this
in
any
respect
bee
old
,
wherefore
is
it
called
new
?
And
if
any
sanctity
(
which
is
the
soule
of
our
soule
,
remaine
in
man
after
the
fall
)
why
is
man
said
after
the
fall
,
before
regeneration
,
to
be
dead
,
and
not
halfe
dead
?
We
forbeare
to
vse
testimonies
of
scripture
in
this
matter
,
which
are
infinite
.
And
as
concerning
the
liberty
or
selfe
power
which
they
ascribe
to
the
will
of
man
,
how
many
euidences
of
scripture
might
be
produced
to
refell
the
same
?
Ioh.
6.
44.
No
man
can
come
to
me
,
except
the
father
which
sent
me
draw
him
.
Rom.
8.
5.
The
wisdome
of
the
flesh
,
it
is
not
subiect
to
the
law
of
God
,
neither
indeede
can
be
.
1.
Cor.
2.
14.
The
naturall
man
perceiueth
not
the
things
which
are
of
God
:
for
they
are
foolishnesse
to
him
,
neither
can
he
discerne
them
.
These
places
of
scripture
and
other
such
like
,
are
to
be
vnderstood
of
that
neere
power
of
the
wil
vnto
good
,
which
therfore
the
scripture
denieth
to
man
in
his
corruption
,
because
there
is
in
him
no
holinesse
left
since
the
fall
of
Adam
.
For
as
touching
the
remote
power
of
the
will
vnto
good
,
which
is
a
consequent
of
the
matter
,
not
of
the
forme
,
we
do
not
deny
,
that
it
is
in
the
wil
of
a
man
vnregenerat
.
And
that
this
also
becomes
of
a
remtoe
power
a
neere
power
,
so
soone
as
any
holynesse
is
wrought
in
the
will
of
man
by
the
spirit
of
Iesus
Christ
.
Seeing
then
we
leaue
this
remote
power
to
the
will
of
the
vnregenerate
man
,
that
is
,
a
certaine
power
of
the
cause
materiall
:
there
is
no
cause
why
our
aduersaries
should
say
,
that
we
make
men
very
stocks
and
blocks
,
because
we
denie
free
will
vnto
them
.
For
this
power
of
the
materiall
cause
vnto
good
,
which
we
ascribe
vnto
the
will
of
man
vnregenerat
,
may
not
truly
be
ascribed
to
any
dead
stock
,
or
trunke
.
We
must
vnderstand
in
this
place
,
that
wheras
we
deny
this
neere
power
to
the
vnregenerate
,
that
is
,
a
liberty
to
good
;
we
meane
hereby
that
which
is
good
,
as
it
is
truly
good
:
For
euen
the
vnregenerate
person
may
wil
that
which
is
good
,
in
it selfe
;
as
the
conseruation
of
his
countrey
,
iustice
,
equity
,
&c.
But
that
which
in
it selfe
is
good
,
becomes
euill
in
some
sort
,
in
regard
of
the
man
vnregenerat
;
who
dooth
not
will
well
,
that
which
is
good
in
it selfe
,
that
is
to
say
,
neither
in
that
manner
,
nor
to
that
end
doth
he
will
it
as
he
ought
to
will
it
,
because
himselfe
is
not
good
,
and
cleane
;
and
to
the
vncleane
,
all
things
are
vncleare
,
as
to
the
cleane
all
things
are
cleane
.
Tit.
2.
15.
Againe
,
be
aduertised
that
in
this
matter
of
free
will
,
I
hold
that
there
is
one
,
&
the
same
reason
of
good
things
of
what
kind
soeuer
they
be
,
naturall
,
or
ciuil
;
and
humane
or
spirituall
:
for
the
vnregenerat
man
hath
not
this
liberty
,
or
neere
power
to
any
good
thing
,
as
it
is
good
and
acceptable
to
God
,
and
agreeable
to
his
law
:
albeit
by
nature
his
will
is
most
farre
estranged
from
spirituall
things
,
which
the
naturall
man
perceiueth
not
,
&
which
(
as
the
postle
saith
,
He
cannot
know
,
yea
they
are
foolishnes
vnto
him
.
By
spirituall
good
things
I
meane
faith
,
hope
,
repentance
,
iustification
,
eternall
life
it selfe
.
There
is
no
cause
therefore
why
our
aduersaries
should
ascribe
faith
,
hope
,
repentance
to
the
liberty
of
our
will
,
that
is
to
say
,
to
the
strength
of
nature
,
as
to
the
principal
efficient
cause
of
the
same
:
as
if
we
by
nature
,
&
the
strength
thereof
could
beleeue
,
could
hope
and
truly
conuert
our selues
vnto
God
.
But
to
the
intent
this
thing
may
yet
be
more
manifest
,
we
must
vnderstand
that
there
bee
two
kinds
of
good
things
,
the
one
is
of
humane
good
things
:
the
other
is
of
This
thing
may
be
yet
more
plain
by
example
,
&
experience
.
There
are
two
certaine
good
things
,
to
wit
,
iustice
by
works
,
and
iustice
by
faith
,
which
is
called
the
iustice
By
this
and
other
such
like
examples
it
appeares
,
that
mans
will
is
more
inclined
by
nature
to
humane
good
things
;
and
wholy
to
abhorre
spirituall
good
things
.
Albeit
in
truth
,
to
speake
exactly
,
it
is
inclined
to
no
good
at
all
,
as
it
is
truly
good
.
It
is
not
inclined
at
all
,
no
not
to
those
humane
things
,
as
they
be
truly
good
and
acceptable
vnto
God
:
for
it
wils
them
neither
in
that
maner
,
neither
to
that
end
it
ought
.
So
far
forth
then
,
as
it
willeth
them
,
euen
those
things
that
are
good
in
themselues
are
sins
,
and
vnpleasing
to
God
.
Notwithstanding
they
differ
from
those
euils
and
sinnes
,
which
euen
in
themselues
,
&
in
their
own
nature
are
sinnes
,
as
manslaughter
,
adultery
,
theft
,
and
in
which
I
graunt
there
be
more
degrees
of
sin
;
for
in
these
things
men
sinne
both
in
the
substance
of
the
things
themselues
,
and
in
the
manner
of
doing
,
and
in
the
end
.
And
the
will
of
man
vnregenerate
is
more
inclinable
vnto
these
things
by
it
owne
nature
,
then
vnto
those
things
,
which
are
good
in
themselues
.
For
first
,
it
is
caried
of
it
owne
accord
to
those
which
are
euill
in
themselues
.
Secondly
,
it
hath
but
some
inclination
to
things
humane
,
which
in
their
owne
kind
are
good
.
Lastly
,
it
doth
wholy
abhorre
spirituall
good
things
before
regeneration
.
Againe
,
I
conclude
,
that
humane
good
things
,
so
farre
forth
as
man
vnregenerate
doth
wil
them
,
become
in
som
sort
euill
;
and
the
man
vnregenerate
doth
sin
in
the
very
desire
of
them
:
which
thing
also
is
true
in
things
indifferent
,
which
are
neither
good
nor
euill
in
themselues
.
For
so
far
forth
as
man
vnregenerate
doth
will
them
,
so
far
forth
they
become
euill
;
and
the
vnregenerate
man
doth
sin
,
when
he
doth
wil
&
desire
euen
that
,
which
of
it
own
nature
is
indifferent
,
because
he
doth
wil
it
,
neither
in
that
manner
,
nor
to
that
end
he
ought
.
Now
concerning
the
estate
of
regeneration
,
the
question
is
,
whether
the
regenerate
man
hath
his
free-will
:
I
answer
,
if
you
define
free-will
to
be
a
liberty
or
power
to
choose
,
or
wil
(
they
say
)
any
of
both
sides
:
First
,
in
things
indifferent
,
we
say
that
he
hath
this
liberty
.
Secondly
,
wee
do
not
denie
vnto
him
this
liberty
also
in
things
good
&
euil
:
for
seeing
there
is
double
act
&
a
double
form
in
the
wil
of
the
regnerat
man
,
to
wit
,
the
forme
of
holines
,
and
the
form
of
corruption
;
&
because
he
hath
the
first
fruits
of
the
new
man
,
and
the
remnant
of
the
old
,
it
cannot
be
,
but
that
the
neere
power
of
his
will
be
double
also
,
one
inclining
vnto
good
,
the
other
declining
vnto
euill
:
So
that
this
receiued
definition
of
free-will
seemes
vnto
mee
to
agree
best
with
the
will
of
the
regenerate
person
.
But
if
you
define
liberty
to
consist
of
a
power
not
constrained
,
tending
to
good
only
,
and
not
to
euill
;
then
verily
the
man
regenerate
is
not
so
free
;
but
proceedes
only
to
this
liberty
,
which
shall
at
length
be
perfected
in
another
life
.
Finally
,
concerning
the
estate
of
glorification
,
the
question
is
whether
man
when
he
shall
be
glorified
,
shall
haue
this
liberty
of
will
?
I
answer
,
if
you
define
free-will
a
power
to
make
choise
of
either
part
,
euen
in
good
things
,
and
in
euill
;
then
I
say
,
man
in
this
state
of
glorification
shall
not
haue
it
.
For
hee
shall
haue
that
neere
power
to
good
only
,
because
of
that
forme
of
holinesse
,
or
glorie
rather
,
wherewith
then
,
his
will
shall
be
indued
withall
.
I
deny
not
that
there
shall
be
in
him
also
a
remote
power
to
euill
in
respect
of
the
necessarie
mutability
of
the
creature
;
but
this
remote
power
shall
neuer
be
a
neere
power
,
because
God
shall
for
euer
strengthen
him
,
and
sustaine
him
in
that
state
of
glorie
.
But
if
you
follow
that
latter
definition
of
free-will
,
the
glorified
person
shal
at
length
be
set
free
:
for
he
shal
wil
that
only
which
is
good
and
acceptable
to
God
,
and
that
without
constraint
,
and
for
euer
.
Man
had
free
wil
in
the
state
of
innocency
,
according
to
the
image
of
that
diuine
liberty
;
but
in
the
estate
of
glorification
,
wherein
he
shall
come
more
neere
vnto
the
image
of
his
God
,
and
shall
beare
the
image
of
that
heauenly
man
Iesus
Christ
,
his
wil
shall
be
much
more
free
,
and
far
more
ready
to
that
which
is
good
only
.
And
thus
haue
we
spoken
hitherto
of
the
liberty
of
will
,
that
is
,
of
that
propriety
,
or
naturall
quality
of
the
wil.
Now
we
be
to
speake
of
*
free-will
.
But
there
be
which
referre
the
word
Arbitrium
to
the
mind
:
for
that
they
deeme
it
is
nothing
els
but
the
iudgement
of
the
mind
,
which
goeth
before
the
free
action
of
the
will
:
but
the
word
free
,
they
say
,
doth
pertain
to
the
wil
:
notwithstanding
I
think
the
word
Arbitrium
doth
signify
the
decree
of
the
wil
it self
,
that
is
,
that
by
this
word
,
we
vnderstand
the
function
of
the
will
,
whatsoeuer
it
be
,
whether
it
wil
,
or
nill
,
whether
it
choose
or
reiect
.
We
ascribe
liberty
to
this
purpose
or
endeuour
of
the
will
,
and
it
is
said
to
bee
free
,
euen
as
the
will
it self
is
called
Free-will
,
for
that
euer
the
propriety
of
the
cause
doth
predicate
(
as
the
Logitians
speake
)
both
of
the
effect
,
and
of
the
action
of
the
same
cause
.
Free-wil
then
is
nothing
els
in
my
iudgment
,
but
the
decree
or
endeuour
of
the
wil
,
which
is
without
constraint
,
and
which
proceedeth
from
some
inward
motion
of
the
will
,
and
not
from
any
externall
constraining
power
.
A
question
may
be
demaunded
whether
the
will
when
it
doth
freely
execute
his
function
&
office
in
willing
freely
,
or
nilling
any
thing
,
whether
I
say
,
the
mind
and
vnderstanding
haue
not
some
working
herein
?
I
answer
,
that
obiect
,
whatsoeuer
it
be
which
the
wil
,
&
the
free
function
therof
doth
respect
,
is
first
discerned
by
the
mind
.
The
iudgment
aiso
of
the
mind
is
two
fold
:
first
,
simple
Spirit
of
God
are
foolishnesse
vnto
him
.
And
thus
farre
haue
we
spoken
concerning
the
freedome
of
mans
wil
,
or
of
free-will
.
It
followeth
now
that
we
speak
next
of
the
grace
of
God
,
which
is
contrary
to
free
will
,
or
to
nature
,
and
which
is
not
onely
the
principall
efficient
cause
of
Faith
,
Hope
,
&
repentance
,
but
also
the
sole
efficient
cause
of
them
:
It
followeth
then
that
we
treate
next
of
the
free
grace
of
God
.
CHAP.
XXXVIII
.
Concerning
the
free
grace
of
God
.
THe
grace
of
God
is
the
vndeserued
fauour
of
God
,
or
it
is
that
whereby
God
fauoureth
his
creature
without
any
desert
of
his
.
Th'
Apostle
Grace
,
and
a
good
pleasure
:
for
whereas
he
saith
in
that
verse
,
that
God
had
elected
vs
according
to
his
free
grace
,
it
seemes
to
bee
spoken
in
the
same
sense
and
meaning
with
that
which
he
said
before
in
the
same
chapter
,
ver.
7.
In
him
we
haue
redemption
according
to
the
riches
of
his
grace
:
for
the
grace
&
loue
of
God
are
taken
in
differently
one
for
another
,
Ro.
9.
13.
I
haue
loued
Iacob
.
This
is
that
loue
or
that
free
grace
wherewith
from
all
eternity
he
loued
Iacob
.
Eph.
3.
19.
That
(
saith
he
)
You
being
rooted
and
grounded
in
loue
.
&c.
And
this
is
that
grace
whereby
he
loued
vs
from
all
eternity
Tit.
3.
vers.
4.
The
grace
of
God
as
it
respecteth
mankindis
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
loue
towardds
Man
.
Againe
,
this
word
Grace
is
taken
more
generally
,
then
this
word
Mercy
,
for
whereas
mercy
doth
properly
respect
such
as
are
in
misery
&
sinners
:
grace
reacheth
vnto
al
creatures
of
what
kind
or
condition
soeuer
they
be
,
aswell
to
the
blessed
Angels
as
to
sinful
men
,
as
may
appeare
by
the
salutation
which
Paul
vseth
to
Timot.
in
the
first
,
&
second
epistle
,
where
he
wisheth
first
grace
to
Tymothy
,
as
being
a
more
generall
thing
:
then
in
the
second
place
mercy
,
as
a
more
particular
thing
,
restraining
it
to
the
That
it
may
further
appeare
that
all
the
blessings
and
benefits
of
God
,
are
deriued
and
conueyed
vnto
vs
by
meanes
of
his
grace
,
and
same
fauour
of
God
,
wee
will
search
into
and
consider
more
deepely
of
the
doctrine
of
grace
.
God
from
and
before
all
eternity
,
purposed
to
be
glorified
specially
in
his
grace
,
Ro.
11.
32.
God
hath
shut
vp
all
in
vnbeleefe
,
that
he
might
haue
mercy
vpon
all
.
In
which
place
we
may
see
the
iustice
of
God
,
to
attend
on
his
mercy
and
grace
.
So
in
like
manner
all
the
other
essentiall
properties
of
God
,
as
his
power
and
wisdome
,
&c.
all
which
be
subordained
to
serue
his
grace
and
mercy
.
Hence
it
is
that
first
of
all
,
God
before
all
eternity
past
his
decrees
of
grace
to
the
praise
and
glory
of
his
grace
.
Ephe
1.
6.
12.
decree
of
Gods
free
grace
.
The
first
decree
of
Gods
free
grace
,
was
concerning
the
incarnation
of
his
Sonne
,
and
the
glorifying
of
him
,
at
the
appointed
time
,
vnto
the
praise
of
his
grace
.
Concerning
the
decree
of
his
Son
Christ
,
read
Act.
2.
23.
&
4.
28.
oncerning
the
loue
of
the
father
to
Christ
,
Colos.
1.
29.
Because
the
Father
was
well
pleased
in
him
:
where
you
may
see
that
the
loue
of
the
Father
is
the
cause
why
the
fulnesse
of
the
deity
doth
dwell
corporally
in
Christ
:
for
it
was
of
his
admirable
grace
that
God
would
haue
flesh
,
that
is
,
so
base
and
vile
a
creature
to
be
vnited
vnto
God
,
the
glorious
and
incomparable
creator
.
The
second
decree
proceeding
Decree
of
Gods
free
grace
.
from
grace
,
was
concerning
the
first
creation
of
man
after
his
owne
image
:
then
after
the
fall
,
concerning
his
restoring
by
his
Sonne
Iesus
,
I
trust
,
vnto
the
image
of
his
Sonne
:
that
is
to
say
,
by
calling
,
iustifying
,
and
glorifying
of
man
to
the
glory
of
Christ
,
and
to
the
praise
of
his
own
grace
in
his
appointed
time
.
For
the
restoring
and
repayring
of
mankind
after
the
fall
,
is
summarily
set
downe
in
these
three
chiefe
points
:
read
Eph.
1.
4.
5.
Ro.
9.
11.
Ro.
11.
5.
6.
Hence
followeth
the
execution
of
these
decrees
by
same
grace
of
God
,
and
the
first
execution
was
of
the
decree
of
God
concerning
man
;
which
by
order
of
Al
things
are
yours
,
&
you
are
Christs
,
&
Christ
is
Gods
.
And
concerning
this
restoring
of
mankind
,
before
we
come
to
the
parts
therof
ye
must
be
aduertised
,
that
in
time
it
partly
went
before
the
execution
of
that
decree
,
concerning
Christ
the
Sonne
of
God
;
and
partly
did
follow
after
it
:
For
before
the
fulnes
of
time
came
,
wherein
Christ
was
manifested
in
the
flesh
,
God
began
to
restore
mankind
,
euen
from
the
very
fall
of
the
first
man
,
that
is
,
men
were
called
,
iustified
,
and
glorified
:
and
that
partly
by
vertue
of
that
decree
concerning
Christ
,
which
was
from
euerlasting
;
&
partly
because
of
the
manifestation
of
the
same
Christ
which
was
to
come
.
But
when
that
fulnes
of
time
came
,
&
when
Christ
was
now
manifested
in
the
flesh
,
had
suffered
and
was
glorified
,
this
redemption
of
man
was
more
fully
and
richly
accomplished
.
For
Christ
being
now
come
works
our
restitution
more
effectually
by
his
Gospel
,
I
meane
his
power
is
more
effectually
seene
and
knowne
in
our
vocation
,
iustification
,
and
glorification
,
then
it
was
before
his
incarnation
.
Therefore
the
execution
of
the
decree
concerning
Christ
the
Son
of
God
,
which
was
first
,
falleth
now
as
it
were
into
the
midst
of
the
repairing
of
mankind
,
or
of
the
execution
of
the
decree
concerning
mans
redemption
.
Wherefore
we
shal
also
speak
thereof
in
the
middle
place
,
that
so
from
it
we
may
proceede
to
speake
of
the
parts
of
the
redemption
of
mankind
.
The
execution
then
of
that
decree
touching
the
Son
of
Now
I
come
to
speake
of
the
recouery
or
redemption
Hauing
opened
vnto
vs
(
saith
he
)
the
mystery
of
his
will
according
to
his
good
pleasure
.
Next
faith
,
whereby
we
receiue
the
promise
of
the
couenant
,
which
is
offered
vnto
vs
in
Christ
,
is
of
the
For
vnto
you
it
is
giuen
for
Christ
,
not
only
to
beleeue
,
but
also
to
suffer
for
him
.
Hence
it
followeth
that
faith
is
the
free
gift
of
God
.
That
former
grace
may
be
called
the
grace
of
our
vocation
,
this
grace
is
common
to
all
that
are
called
elect
and
reprobate
.
But
the
latter
grace
in
our
effectuall
calling
,
may
bee
called
the
grace
of
faith
,
appertaining
only
to
the
elect
:
for
it
is
giuen
only
to
those
that
are
predestinated
,
to
life
euerlasting
,
to
beleeue
.
Vnder
the
grace
of
faith
I
likewise
comprehend
the
grace
of
hope
,
and
of
repentance
,
as
being
subalterne
graces
,
&
comprehended
vnder
this
argument
of
our
effectuall
calling
.
The
grace
of
iustification
followeth
this
double
grace
in
our
effectuall
calling
:
For
that
very
imputation
which
follweth
faith
,
and
that
apprehension
of
faith
in
our
effectuall
calling
proceed
also
of
a
certaine
new
grace
of
God
:
For
it
cannot
be
but
of
grace
that
the
iustice
,
and
satisfaction
of
another
should
be
imputed
or
accounted
vnto
vs
as
ours
,
Ro.
3.
14.
We
are
iustified
freely
,
that
is
,
by
grace
;
as
els
where
often
.
This
grace
the
Apostle
doth
alwaies
oppose
to
works
,
and
to
merits
,
making
it
the
companion
of
faith
For
God
spared
not
his
Son
,
but
gaue
him
to
dy
for
vs
.
Ro.
8.
32.
Hence
it
is
,
that
the
grace
of
God
dooth
more
appeare
in
this
satisfaction
and
merit
of
his
,
then
if
he
had
iustified
vs
without
any
merit
at
all
,
either
of
our
own
or
of
any
other
.
Therefore
the
free
grace
of
God
dooth
very
well
stand
with
that
merit
,
which
God
gaue
vs
of
his
owne
.
And
if
that
merit
and
price
of
our
redemption
had
not
bin
paid
by
God
himselfe
,
then
surely
the
grace
of
God
had
not
so
manifestly
appeared
in
our
redemption
.
And
as
for
mans
merit
,
we
say
that
the
grace
of
God
cannot
in
any
wise
stand
with
it
.
The
grace
of
glorification
,
or
regeneration
,
followeth
the
grace
of
iustification
;
for
as
pronunciation
,
&
giuing
of
sentence
is
of
grace
;
so
the
execution
thereof
is
likewise
of
grace
:
for
regeneration
or
glorification
is
a
certaine
execution
of
the
sentence
of
iustification
aforegoing
.
Of
Who
of
his
great
mercy
hath
begotten
vs
vnto
a
liuely
hope
.
T
it
3.
5.
According
to
his
mercy
he
saued
vs
by
the
fountaine
of
regeneration
and
renewing
of
the
holy
Ghost
.
Eph.
2.
5.
8.
They
are
saued
by
grace
.
Here
ye
must
obserue
that
in
this
worke
of
the
restitution
of
mankind
,
and
that
in
all
the
parts
thereof
,
there
is
but
one
only
grace
of
God
,
which
is
the
beginning
and
first
cause
of
all
these
proceedings
:
but
we
according
to
the
varietie
of
the
effects
thereof
doe
thus
distinguish
it
,
and
consider
of
it
diuersly
:
like
as
the
spirit
of
God
which
is
one
1.
Cor.
12.
4.
in
respect
of
the
diuersitie
of
the
gifts
and
effects
thereof
,
is
after
a
sort
distinguished
,
for
that
in
some
respect
(
but
not
indeede
and
verity
)
he
seemes
not
to
be
one
and
the
same
(
as
it
were
)
Rom.
8.
15.
For
you
haue
not
receiued
the
spirit
of
bondage
to
feare
any
more
,
but
you
haue
receiued
the
spirit
of
adoption
.
By
this
that
hath
been
spoken
,
vnderstand
that
there
are
as
it
were
4.
graces
of
God
in
the
restoring
of
mankind
,
and
in
the
parts
thereof
.
For
whereas
there
is
a
double
mercy
of
God
in
our
effectuall
vocation
,
to
wit
:
First
,
an
offering
of
Christ
with
all
his
benefits
,
in
the
couenant
of
grace
,
or
the
Gospell
:
secondly
,
faith
to
receiue
Christ
being
offered
(
vnder
faith
I
comprehend
hope
and
repentance
,
which
follow
faith
)
Therefore
in
our
effctuall
Hence
we
may
see
,
that
the
first
grace
(
which
they
call
preuenting
grace
,
)
is
that
grace
whereby
God
first
calleth
vs
to
himselfe
by
his
Gospel
;
and
the
last
grace
which
is
We
must
obserue
this
in
general
,
that
al
the
blessings
of
God
as
wel
those
that
were
from
al
eternity
,
as
those
that
are
in
time
,
be
founded
vpon
the
only
and
meere
grace
of
God
.
And
that
in
respect
of
grace
there
is
no
difference
betweene
those
benefits
of
God
,
that
were
before
all
worlds
,
as
his
prescience
,
and
predestination
,
and
these
which
are
in
time
,
as
our
vocation
,
iustification
,
glorification
.
This
is
the
truth
of
God
,
&
it
will
stand
in
despite
of
all
the
aduersaries
&
enemies
of
the
grace
&
crosse
of
Christ
,
which
notwithstanding
hold
I
know
not
what
freedom
of
will
,
&
that
our
meritorious
works
do
concurre
in
our
votion
,
iustification
&
glorification
,
with
the
grace
of
God
.
For
as
touching
our
calling
,
although
they
confesse
this
to
be
true
,
that
preuenting
grace
(
as
they
speak
)
doth
so
preuent
or
preoccupy
vs
,
euen
then
,
when
we
thinke
nothing
of
the
grace
of
God
,
or
of
preparing
our selues
to
receiue
grace
,
but
being
(
as
it
were
)
a
sleep
in
sin
:
yet
they
do
ascribe
to
free-wil
,
that
affiance
which
we
giue
vnto
faith
,
wherby
we
assent
vnto
preuenting
grace
,
&
admit
the
same
:
as
though
we
had
any
actual
free-wil
,
or
self
power
,
(
as
they
speak
)
to
receiue
the
grace
of
God
.
We
do
grant
some
power
or
freedome
of
wil
,
wherby
it
inclines
after
a
sort
vnto
that
which
is
is
good
:
I
vnderstand
a
power
of
the
matter
:
but
wee
do
vtterly
deny
that
men
by
nature
haue
any
actual
free-will
,
or
that
we
haue
a
selfe
power
to
do
that
which
is
good
,
as
it
is
good
.
That
selfe
or
neere
power
of
will
,
or
liberty
of
will
to
good
,
I
define
to
be
that
liberty
in
the
will
,
which
is
by
the
essentiall
forme
of
As
touching
our
iustification
where
our
aduersaries
do
affirme
that
it
is
two
fold
,
terming
the
1.
habituall
&
the
2.
Hence
we
may
see
,
that
they
do
not
attribute
to
the
only
grace
of
God
,
any
of
the
former
benefits
,
neither
iustification
,
nor
vocation
,
nor
glorification
,
nor
any
of
those
spiritual
graces
,
which
God
in
time
giues
to
his
children
:
But
they
do
part
them
betweene
Gods
grace
,
free-will
,
and
mans
merit
.
Finally
,
if
any
comparison
be
made
between
God
,
&
vs
concerning
the
conferring
of
these
benefits
,
we
shall
Thus
far
then
haue
we
spoken
of
this
common
place
of
our
effectuall
calling
,
which
because
it
comprehendeth
vnder
it
many
other
points
of
diuinity
,
it
may
be
wel
reckoned
amongst
the
most
generall
heads
of
Theologie
.
OF
THE
MEANES
WHEREby
God
from
the
beginning
hath
reuealed
both
his
couenants
vnto
Mankind
.
Question
.
HOW
many
waies
are
there
,
whereby
God
from
the
beginning
hath
reuealed
all
his
will
,
that
is
,
the
doctrine
of
both
couenants
,
of
works
&
grace
,
vnto
mankind
?
A.
They
are
two
.
Q.
Which
be
they
.
A.
The
first
is
a
liuely
voice
:
the
second
is
the
Scripture
.
Q.
What
callest
thou
a
liuely
voice
.
A.
The
first
meanes
of
reuelation
,
whereby
God
partly
by
his
owne
mouth
,
and
partly
by
men
,
hath
manifested
Q.
What
were
the
instruments
of
that
liuely
voice
from
the
beginning
?
A.
First
,
God
himselfe
spake
sometimes
by
his
Sonne
in
Q.
This
kind
of
reuelation
which
was
by
a
liuely
voice
of
al
these
whom
you
haue
named
,
was
it
by
inspiration
and
altogether
free
from
error
?
A.
Concerning
the
liuely
voice
of
God
himselfe
,
of
Christ
and
of
the
Angels
,
there
is
no
question
:
and
as
concerning
men
,
whose
liuely
voice
God
hath
vsed
from
the
beginning
of
the
world
hitherto
,
in
reuealing
his
wil
to
his
Church
,
they
truly
albeit
they
were
sinfull
men
,
and
in
part
onely
regenerate
;
notwithstanding
in
the
deliuery
of
the
doctrine
of
the
truth
of
both
couenants
,
they
were
so
extraordinarily
gouerned
and
inspired
with
the
Holy
Spirit
of
God
,
that
they
could
by
no
meanes
erre
.
Q.
Doest
thou
meane
then
,
that
all
men
,
as
manie
as
haue
beene
from
the
beginning
of
the
world
hitherto
(
by
whose
mouth
God
hath-spoken
to
his
Church
)
were
men
extraordinary
,
endued
with
extraordinary
gifts
of
the
holy
Ghost
,
&
confirmed
by
miracles
.
A.
I
meane
euen
so
:
for
prophecy
in
times
past
came
not
by
the
will
of
man
,
but
holy
men
spake
as
they
were
moued
by
the
spirit
of
God
.
2.
Pet.
1.
2.
Q.
At
what
time
began
this
liuely
voice
in
the
Church
?
A.
It
began
euen
in
the
first
creation
of
man
.
Q.
How
long
hath
the
liuely
voice
of
God
and
men
,
who
could
not
erre
in
deliuering
the
doctrine
of
the
truth
continued
in
the
Church
of
God
?
A.
It
hath
been
from
the
beginning
of
the
world
,
euen
to
the
death
of
the
Apostles
:
all
which
time
,
there
was
almost
no
age
,
wherein
at
least
some
one
holy
man
of
God
,
was
not
extraordinarily
stirred
vp
;
who
could
not
erre
in
deliuering
the
doctrine
of
the
truth
.
Q.
Why
doe
you
say
almost
:
was
there
anie
intermission
at
all
?
A.
Truly
there
was
:
but
I
will
name
onely
some
more
notable
intermissions
,
which
may
be
gathered
out
of
the
holy
scriptures
.
First
in
the
age
of
the
Patriarches
it
is
obserued
,
that
there
was
an
intermission
in
Terachs
time
who
was
the
Father
of
Abraham
:
for
albeit
he
retained
some
grounds
of
truth
receiued
from
his
Fathers
,
notwithstanding
he
became
an
Apostata
and
an
Idolater
,
as
is
manifest
by
the
historie
.
Next
,
there
was
an
intermission
also
,
when
the
people
liued
in
Egypt
:
for
from
the
death
of
the
Sonnes
of
Iacob
,
euen
to
the
departure
out
of
Egypt
,
Ezechiel
testifieth
Chapter
20.
that
al
the
people
were
fallen
from
God
to
the
Idols
of
the
Egyptians
.
Lastly
,
there
was
an
intermission
from
Malachy
the
last
of
the
Prophets
vntil
Iohn
Baptist
,
in
all
which
time
no
Prophet
was
raised
vp
;
notwithstanding
the
word
of
God
was
continued
,
amongst
the
people
of
the
Iewes
by
high
Priests
and
the
ordinary
ministery
,
but
not
without
corruptions
:
so
that
at
the
comming
of
Christ
for
the
more
part
,
the
doctrine
of
truth
was
now
corrupted
.
Q.
Ought
not
the
liuely
voice
of
God
,
which
is
not
subiect
to
errour
,
bee
continued
in
the
Church
vntil
the
comming
of
Christ
;
because
you
said
that
this
liuely
voice
did
continue
in
the
Church
till
the
comming
of
the
Apostles
only
?
A.
The
liuely
voice
of
Christ
continues
in
the
Church
,
I
confesse
,
but
not
the
liuely
voice
either
of
God
or
of
extraordinary
men
,
such
as
were
the
Fathers
,
Prophets
,
and
Apostles
:
but
only
the
liuely
voice
of
ordinary
men
,
of
pastours
and
doctors
,
who
both
may
erre
,
&
do
erre
whensoeuer
they
depart
neuer
so
little
,
from
the
prescript
word
of
the
Prophets
and
Apostles
.
Q.
But
God
hath
giuen
a
greater
measure
of
his
holie
spirit
,
to
his
Church
which
now
is
vnder
Christ
,
then
euer
he
gaue
to
the
old
Church
.
Therefore
if
in
the
old
Church
there
was
a
liuelie
voice
which
could
not
erre
,
how
much
more
shall
there
be
now
in
the
Church
of
Christ
a
liuelie
voice
which
cannot
erre
.
A.
It
is
true
indeed
,
that
together
with
this
full
reuelation
,
which
is
contained
in
the
writings
of
the
Apostles
,
a
more
full
spirit
was
giuen
to
the
Church
of
Christ
,
which
now
is
,
then
was
giuen
to
the
the
old
Church
:
But
hence
it
followeth
not
,
that
either
the
Church
,
or
the
Pastors
and
doctors
in
the
Church
,
are
so
gouerned
with
that
Spirit
,
that
they
cannot
at
all
erre
in
deliuering
the
truth
:
For
this
was
the
extraordinarie
gift
of
the
holy
Ghost
,
which
was
giuen
but
for
a
time
;
but
the
gift
of
the
Spirit
which
was
giuen
to
the
Church
of
Christ
since
the
times
of
the
Apostles
,
is
ordinarie
and
perpetuall
,
to
wit
,
the
gift
of
sanctification
,
illumination
,
and
regeneration
.
Q.
The
Church
then
which
now
is
,
seemes
to
be
in
a
worse
case
,
then
the
old
Church
was
,
which
had
the
liuely
voice
of
God
,
&
of
men
which
could
not
erre
?
A.
That
doth
not
follow
:
for
this
Scripture
of
the
Prophets
and
Apostles
,
which
nowe
the
Church
hath
,
doth
not
erre
in
doctrine
,
and
containes
also
a
most
full
and
most
cleare
reuelation
of
the
truth
.
Q.
Albeit
I
should
graunt
the
condition
of
our
Church
to
better
then
of
that
old
Church
which
was
before
Moses
,
and
which
had
the
tradition
and
vse
onely
of
the
liuely
voice
,
and
that
verie
imperfect
and
obscure
:
notwithstanding
I
see
not
how
the
Church
was
not
in
better
case
,
which
was
after
Moses
,
euen
to
the
comming
of
Christ
,
as
hauing
not
onely
the
vse
of
tradition
,
and
of
a
liuelie
voice
,
but
also
of
the
Propheticall
Scripture
,
as
a
light
shining
in
a
dark
place
?
A.
Truly
that
Church
had
both
,
that
is
,
both
the
sound
of
a
liuely
voice
,
and
of
the
Scripture
and
written
word
of
God
;
but
neither
perfect
,
and
absolute
.
But
this
Scripture
which
our
Church
alone
hath
,
containes
a
most
full
and
plaine
reuelation
:
for
euen
one
forme
or
maner
and
kind
of
reuelation
,
which
is
perfect
and
full
must
be
more
excellent
,
then
two
which
are
both
imperfect
,
or
which
containe
an
imperfect
reuelation
of
the
truth
.
Q.
But
there
is
no
man
who
would
not
say
,
it
were
better
with
this
our
Church
,
if
it
had
some
liuelie
voice
which
in
speaking
and
answering
to
all
controuersies
,
might
not
erre
?
A.
They
haue
Moses
,
the
Ptophets
and
Apostles
,
that
is
,
the
writings
of
Moses
,
of
the
Prophets
,
and
of
the
Apostles
,
and
those
truely
not
onely
sufficient
,
but
most
perfect
:
whence
only
if
they
cannot
learne
the
truth
by
them
,
and
decide
and
end
all
controuersies
,
they
will
not
be
instructed
with
the
liuely
voyce
of
anie
extraordinary
man
:
howbeit
,
as
I
haue
said
before
,
the
liuely
voice
was
to
continue
onely
so
long
in
the
Church
,
as
some
thing
was
wanting
to
the
full
declaration
of
the
mystery
of
Christ
.
So
that
if
now
there
should
be
any
need
of
the
liuely
voice
either
of
God
,
or
of
some
extraordinarie
man
in
the
Church
of
Christ
;
that
truly
should
plainely
argue
,
that
the
reuelation
of
the
truth
and
mysterie
of
Christ
,
is
not
perfect
as
yet
,
nor
accomplished
.
Q.
You
conclude
then
,
that
since
the
Apostles
time
there
hath
beene
no
liuelie
voice
heard
in
the
Church
,
which
could
not
erre
.
A.
Yea
truely
.
Q.
Whie
did
a
liuelie
voice
not
subiect
to
errour
,
continue
in
the
Church
all
that
time
,
which
was
from
Adam
to
the
Apostles
?
A.
To
speake
nothing
of
the
will
of
God
,
with
the
which
alone
we
ought
to
rest
contented
;
first
,
the
condition
of
the
Church
did
require
this
continuance
:
&
then
the
measure
of
the
reuelation
that
then
was
.
Q.
Whie
the
condition
of
the
Church
?
A.
Because
the
visible
Church
in
all
that
time
,
which
was
from
Adam
to
the
Apostles
,
was
both
in
place
more
streight
,
as
being
shut
vp
in
one
family
,
or
in
one
nation
,
&
was
by
reason
of
age
weaker
,
or
not
so
wel
growne
.
For
the
Church
before
Christ
(
if
I
may
so
speake
)
was
either
as
a
child
,
or
as
a
young
man
.
Q.
What
then
?
A.
The
liuely
voice
doth
more
easily
reach
,
or
extend
it selfe
to
a
Church
,
which
is
in
place
more
streight
,
and
to
the
Saints
fewer
in
number
:
&
the
church
being
as
yet
vnexpert
by
reason
of
the
age
of
it
,
and
lesse
growne
,
had
neede
of
the
liuely
voice
of
a
teacher
,
none
otherwise
then
children
haue
neede
of
the
liuely
voice
of
a
maister
,
who
as
it
were
stammereth
with
them
:
but
after
the
comming
of
Christ
,
when
the
Church
was
sufficiently
instructed
by
the
liuely
voice
of
Christ
,
and
of
his
Apostles
,
and
now
come
to
mans
estate
,
there
was
no
more
heard
anie
liuely
voice
either
of
God
,
or
of
men
extraordinarie
.
Q.
Whie
did
the
measure
of
Reuelation
require
this
?
A.
Because
all
that
time
,
which
was
from
Adam
to
the
Apostles
,
there
remained
as
yet
some
thing
more
clearely
and
more
manifestly
to
be
reuealed
;
and
the
reuelation
of
the
doctrine
was
in
seuerall
ages
,
made
more
manifest
still
as
pertaining
to
the
substance
of
it
:
and
so
long
,
as
some
thing
remained
to
be
more
clearely
reuealed
,
so
long
a
liuely
voice
was
to
continue
;
for
euerie
new
reuelation
ought
first
to
begin
with
a
liuely
voice
.
Q.
Seeing
that
the
last
and
most
full
reuelation
was
by
the
liuelie
voice
of
Christ
and
his
Apostles
:
hath
there
euer
since
beene
heard
anie
liuely
voice
,
either
of
God
or
of
anie
extraordinarie
man
?
A.
None
at
all
.
Q.
Do
you
gather
by
these
things
which
you
haue
spoken
,
concerning
the
causes
of
the
continuance
of
a
liuelie
voice
in
the
Church
,
what
was
the
vse
of
it
heretofore
in
the
Church
?
A.
Yea
truly
:
for
the
vse
of
it
was
first
in
respect
of
the
Church
it selfe
,
to
giue
it
instruction
while
it
was
yet
so
small
for
place
,
and
so
young
in
knowledge
:
next
,
in
respect
of
reuelation
,
to
deliuer
it
from
time
to
time
more
cleerly
and
euidently
vnto
the
people
.
Q.
By
this
vse
of
a
liuelie
voice
,
which
you
haue
here
mentioned
,
it
seems
that
this
kind
of
ruelatiō
,
which
was
by
a
liuely
voice
,
was
the
more
simple
and
the
more
familiar
,
and
the
more
imperfect
,
and
therefore
the
more
fit
for
persons
and
things
that
were
of
like
imperfection
?
A.
It
is
euen
so
as
you
haue
said
.
Q.
Hitherto
I
haue
heard
you
speake
concerning
a
liuelie
voice
:
now
I
would
heare
something
of
you
concerning
the
subiect
of
it
,
what
say
you
then
was
taught
all
that
time
by
a
liuely
voice
?
A.
In
al
that
time
,
and
in
euery
age
the
selfe
same
,
and
the
whole
truth
of
God
was
deliuered
by
a
liuely
voice
.
Q.
Wherefore
then
,
said
you
,
that
the
perfect
manifestation
of
that
mysterie
of
godlinesse
was
not
accomplished
till
the
Apostles
time
?
A.
By
that
fulnesse
&
perfection
I
vnderstood
not
the
substance
of
the
doctrine
it selfe
,
but
the
quality
,
that
is
,
the
clearenesse
of
one
and
the
same
doctrine
.
For
the
mysterie
of
Christ
was
in
the
Church
,
and
was
manifested
in
some
measure
from
Adam
vnto
Christ
,
and
the
Apostles
:
but
if
the
comparison
be
made
of
times
,
it
may
be
said
to
be
shut
&
hidden
in
all
ages
before
the
comming
of
Christ
.
Q.
Was
the
paritie
of
the
heauenlie
doctrine
sufficientlie
conserued
and
kept
,
by
a
liuely
voice
?
A.
The
historie
shewes
plainely
that
the
doctrine
deliuered
by
liuely
voice
,
was
often
corrupted
and
adulterated
.
Q.
How
then
was
it
restored
?
It
seemed
good
to
God
,
afterward
by
new
reuelations
to
restore
the
puritie
of
his
word
decayed
,
to
conserue
and
keepe
it
,
and
to
giue
a
more
full
declaration
of
it
.
Q.
Was
the
puritie
of
doctrine
sufficientlie
preserued
and
kept
so
?
A.
Not
so
verily
:
and
therefore
it
seemed
good
to
God
,
at
length
to
adde
hereunto
the
written
word
.
Q.
Are
there
no
other
causes
of
writing
the
holie
Scriptures
?
A.
There
are
:
for
first
the
condition
of
the
Church
required
,
that
the
Scripture
should
be
added
vnto
the
liuely
voice
:
and
next
,
the
measure
also
of
reuelation
.
Q.
Why
the
condition
of
the
Church
?
A.
Because
at
length
,
in
Moses
time
,
the
Church
began
to
be
both
in
place
more
large
,
as
being
spred
throughout
a
whole
nation
,
and
to
grow
greater
and
riper
in
yeares
:
for
the
time
from
Moses
vnto
Christ
,
was
as
it
were
,
the
time
of
the
midde
age
,
or
young
yeares
of
the
Church
.
Q.
What
then
?
A.
The
written
word
therefore
was
first
in
respect
both
of
place
,
and
ripenesse
of
age
:
for
both
a
whole
nation
is
more
easily
taught
by
writing
then
by
voice
:
and
the
age
which
is
more
ripe
,
is
more
capable
of
that
doctrine
which
is
deliuered
by
writing
,
that
is
,
by
that
kind
of
reuelation
which
is
not
so
familiar
and
simple
:
and
by
writing
doth
more
easily
conceiue
any
mans
meaning
.
Q.
Why
doth
the
measure
of
reuelation
require
the
written
word
?
A.
Because
whereas
before
Moses
,
the
reuelation
of
the
mysterie
of
godlinesse
was
small
and
very
obscure
,
it
seemed
not
good
to
the
Lord
to
cause
it
straight
waies
to
be
written
,
to
the
intent
it
might
be
kept
for
posteritie
.
But
when
in
Moses
time
the
Reuelation
began
to
bee
much
more
cleare
then
before
,
then
it
seemed
good
vnto
God
to
commit
it
to
writing
,
to
the
intent
it
might
be
reserued
,
and
remain
for
those
which
should
come
after
.
For
that
which
is
more
perfect
and
full
,
that
wee
are
to
write
,
to
this
end
,
that
it
may
remaine
both
for
vs
and
our
posterity
;
but
that
which
is
more
imperfect
,
that
we
doe
not
esteeme
worthy
the
writing
,
or
to
be
reserued
vnto
posterity
.
Q.
Before
you
go
anie
further
,
I
would
haue
you
declaare
vnto
me
the
ages
of
the
Church
,
where
of
you
haue
so
oft
made
mention
?
A.
I
will
so
do
.
Q.
How
manie
ages
then
,
say
you
,
are
there
of
the
Church
?
A.
Three
:
the
first
was
from
Adam
vnto
Moses
,
which
was
the
infancy
and
childhood
of
the
Church
:
the
second
from
Moses
vnto
Christ
,
which
was
the
youth
or
middle
age
of
the
Church
:
the
third
,
from
Christ
and
his
Apostles
,
euen
vnto
the
end
,
which
may
be
called
the
ripe
age
of
the
Church
,
if
it
be
compared
with
the
ages
past
:
for
otherwise
we
are
not
men
growne
vntill
we
bee
gathered
together
with
Christ
our
head
in
heauen
.
Q.
Do
you
meane
then
,
that
God
had
respect
alwaies
of
these
three
ages
,
in
his
proceedings
with
his
Church
?
A.
I
meane
so
indeed
:
for
(
that
I
may
so
speake
)
hee
hath
tempered
these
three
things
proportionally
to
these
three
ages
of
the
Church
:
to
wit
,
first
the
measure
of
reuelation
:
secondly
,
his
holy
Spirit
:
thirdly
,
the
manner
of
reuelation
.
Q.
Declare
I
pray
you
more
particularlie
what
you
haue
said
?
A.
To
the
infancie
and
childhood
of
the
Church
,
he
gaue
the
least
measure
of
reuelation
to
wit
,
first
,
the
first
principles
of
religion
onely
.
Secondly
,
the
least
measure
of
the
holy
Spirit
,
to
wit
,
that
which
was
proportionable
to
the
reuelation
.
Thirdly
,
one
onely
kind
of
reuelation
,
which
was
by
liuely
voice
,
as
being
the
most
fit
for
the
instruction
of
infants
,
and
of
such
as
were
weake
in
the
faith
.
Q.
I
vnderstand
what
you
saie
concerning
the
first
age
of
the
Church
:
now
I
would
haue
you
speake
concerning
the
middle
age
,
which
you
call
the
youth
of
it
,
and
to
applie
these
three
things
mentioned
to
it
in
like
manner
?
To
the
middle
age
of
the
Church
he
gaue
first
a
greater
measure
of
reuelation
.
Secondly
(
so
to
speake
)
a
greater
portion
of
the
holy
Spirit
.
Thirdly
,
a
double
kind
of
reuelation
,
the
liuely
voice
,
and
the
Scripture
.
The
liuely
voice
I
say
,
because
as
yet
it
was
but
weake
:
and
the
written
word
;
because
it
was
in
age
better
growne
,
and
so
more
capable
in
some
sort
of
the
word
written
:
for
God
hath
tempered
these
two
kinds
of
reuelations
together
,
and
of
both
hath
made
a
middle
kind
of
reuelation
,
according
to
the
time
and
age
which
wee
call
the
middle
,
and
as
it
were
the
temperate
age
.
Q.
You
haue
spoken
of
the
first
&
second
age
of
the
Church
,
now
I
pray
you
speake
of
the
third
.
A.
To
the
third
age
of
the
Church
(
which
I
call
the
manly
or
ripe
age
)
he
gaue
first
a
full
measure
of
reuelation
.
Secondly
,
a
most
plentifull
effusion
of
the
holy
Ghost
.
Thirdly
,
both
those
kinds
of
reuelation
,
and
that
now
truly
containing
a
full
and
perfect
reuelation
;
hee
taught
it
by
liuely
voice
for
a
certaine
time
:
&
after
this
,
he
added
the
writings
of
the
Apostles
.
And
when
as
the
mystery
of
our
saluation
was
fully
reuealed
by
that
liuely
voice
first
,
and
then
that
full
reuelation
was
written
,
euer
since
there
hath
beene
no
more
vse
of
the
liuely
voice
of
any
extraordinarie
Prophet
or
Apostle
.
But
the
Scriptures
written
first
by
the
Prophets
,
and
after
by
the
Apostles
,
remained
only
without
any
liuely
voice
,
which
could
not
erre
.
Q.
Where
must
wee
begin
to
count
the
third
age
of
the
Church
?
A.
Not
so
much
from
the
comming
of
Christ
,
and
the
sending
of
his
Apostles
to
all
nations
,
as
from
that
time
when
the
Apostles
ceased
to
speake
with
liuely
voice
aswel
to
the
Iewes
as
to
the
Gentiles
:
for
euen
then
the
Church
catholick
came
to
mans
estate
&
full
growth
,
and
then
the
Church
began
to
vnderstand
and
to
learne
the
wil
of
God
by
the
written
word
,
as
being
a
more
accurate
and
perfect
manner
of
reuelation
.
The
time
then
which
was
from
the
comming
of
Christ
vntil
the
death
of
the
Apostles
,
was
as
it
were
a
passage
from
the
middle
age
of
the
church
,
vnto
the
ful
growth
&
ripenes
of
the
same
.
Q.
I
vnderstand
what
you
say
concerning
the
causes
of
addition
of
the
written
word
to
the
liuely
voice
,
&
of
the
seuerall
ages
of
the
Church
:
now
I
would
haue
you
speake
some
thing
concerning
the
scripture
,
or
of
the
writing
of
Gods
word
.
A.
I
will
do
so
.
Q.
What
then
call
you
writing
or
Scripture
?
A.
I
call
scripture
or
writing
the
second
kind
of
reuelation
,
whereby
God
either
by
himselfe
,
or
by
the
meanes
of
men
extraordinarily
reuealed
those
things
,
which
already
had
beene
deliuered
by
liuely
voice
before
,
to
wit
,
in
that
first
kind
of
reuelation
.
Q.
Who
then
were
they
,
who
euer
since
the
beginning
haue
written
?
A.
First
,
God
himselfe
,
next
,
men
Moses
,
the
Prophets
,
and
the
Apostles
.
Q.
This
kind
of
reuelation
which
was
by
writing
,
was
it
not
subiect
to
error
,
like
as
that
kind
which
was
by
a
liuely
voice
?
A.
No
truly
:
for
concerning
that
which
God
himselfe
did
write
,
there
is
no
question
:
and
touching
men
,
they
were
so
extraordinarily
inspired
and
gouerned
by
the
spirit
of
God
,
that
in
writing
they
could
not
erre
at
all
.
Q.
When
began
it
then
to
be
written
?
A.
In
Moses
time
.
Q.
How
long
did
the
word
written
continue
in
the
Church
?
A.
The
scripture
or
the
act
of
writing
continued
from
Moses
,
euen
to
the
Apostles
:
all
which
time
there
was
almost
no
age
wherein
extraordinarily
some
one
was
not
stirred
vp
,
who
in
deliuering
the
doctrine
of
truth
by
writing
,
could
not
erre
.
Q.
You
thinke
otherwise
of
the
scripture
it selfe
,
then
of
the
act
of
writing
?
A.
I
do
so
:
for
the
scripture
it self
or
that
which
is
now
written
by
Moses
,
the
Prophets
,
and
Apostles
yet
continues
in
the
Church
,
and
shall
continue
vnto
the
second
comming
of
Christ
.
Q.
Was
there
any
intermission
of
writing
the
word
from
Moses
vnto
the
Apostles
?
A.
There
was
:
for
it
appeareth
in
all
that
time
,
which
was
from
Malachy
to
Iohn
the
Baptist
none
was
stirred
vp
,
either
Prophet
,
or
writer
inspired
by
God
:
for
the
books
of
the
Machabees
be
not
giuen
by
inspiration
,
as
we
shal
shew
hereafter
.
Q.
You
said
that
writing
continued
in
the
Church
vntil
the
time
of
the
Apostles
,
ought
it
not
then
to
continue
euen
vnto
the
end
?
A.
Like
as
since
the
Apostles
time
there
is
no
liuely
voice
heard
in
the
Church
,
which
can
be
said
to
be
so
goned
by
the
holy
Ghost
,
that
it
can
not
erre
at
all
:
So
since
the
Apostles
,
nothing
is
written
in
the
church
,
which
may
worthily
be
called
or
said
to
be
giuen
by
inspiration
.
Q.
What
then
do
you
think
of
so
many
writings
of
godly
and
learned
men
,
which
haue
been
published
since
the
times
of
the
Apostles
from
time
to
time
,
to
the
great
good
and
profit
of
the
Church
?
A.
Verely
I
thinke
of
the
writings
of
Pastors
and
Doctors
in
the
Church
,
as
I
think
of
their
preaching
,
to
wit
,
that
both
be
subiect
to
errour
,
and
neither
is
so
gouerned
by
the
holy
Ghost
,
but
that
in
deliuering
the
truth
of
God
they
may
erre
.
Q.
It
seemeth
then
that
the
condition
of
the
Church
,
which
is
since
the
time
of
the
Apostles
,
is
not
so
good
as
hauing
neither
the
liuely
voice
(
as
is
afore
said
)
nor
the
writings
,
as
now
you
speak
,
of
those
very
men
who
in
deliuering
the
truth
cannot
erre
?
A.
It
hath
the
scriptures
of
the
prophets
and
Apostles
,
which
as
pertaining
to
the
substance
of
reuelation
is
full
;
and
as
touching
the
kind
&
forme
of
reuelation
,
it
is
giuen
by
inspiration
&
not
subiect
to
error
:
out
of
the
which
scripture
,
whosoeuer
do
not
learne
all
things
which
are
necessary
to
faith
and
saluation
,
assuredly
such
would
not
receiue
from
the
mouth
of
God
himself
,
openly
speaking
in
an
audible
and
intelligible
voice
,
the
doctrine
and
instructon
of
faith
and
saluation
.
Q.
Wherefore
did
the
Lord
so
continue
to
record
his
will
by
writing
in
the
Church
all
that
time
,
which
was
from
Moses
to
the
Apostles
?
A.
There
are
the
same
causes
of
the
continuance
thereof
,
as
are
of
the
addition
of
the
liuely
voice
vnto
writing
:
For
both
the
condition
of
the
church
and
the
measure
of
reuelation
required
the
same
.
Q.
Why
the
condition
of
the
Church
?
A.
Because
the
church
continually
increased
and
grew
,
as
in
number
so
in
knowledge
.
Q.
What
then
?
A.
The
greater
number
and
riper
knowledge
do
require
this
,
that
the
word
be
written
.
Q.
Why
the
measure
of
reuelation
?
A.
Because
the
reuelation
of
the
doctrine
of
saluation
,
was
from
time
to
time
made
more
cleare
and
manifest
,
euen
vnto
the
times
of
Christ
&
of
his
Apostles
;
at
which
time
it
was
in
the
end
compleate
and
perfected
.
For
it
was
meete
that
euery
reuelation
manifested
more
cleerely
&
fully
,
should
be
recorded
in
writing
,
to
this
end
,
that
it
might
be
surely
kept
and
deliuered
to
posterities
.
Q.
Can
ye
gather
by
these
things
the
vse
of
the
continuance
of
scripture
in
the
Church
of
God
.
A.
Yea
truly
.
Q.
What
is
then
the
vse
of
it
?
A.
To
passe
by
the
conseruation
of
the
purity
of
doctrine
,
the
first
vse
was
in
respect
of
the
Church
,
for
the
instruction
thereof
,
as
being
now
in
place
more
ample
&
large
,
&
in
knowledge
more
perfect
.
Secondly
,
it
was
in
respect
of
the
reuelation
of
the
doctrine
it selfe
,
that
it
might
comprehend
and
keepe
it
more
fully
and
cleerely
.
Q.
By
this
vse
of
scripture
or
writing
which
you
giue
,
it
seemes
that
this
kind
of
reuelation
which
is
by
writing
,
is
somewhat
more
perfect
&
high
,
as
that
which
is
best
agreeing
&
fitting
to
persons
and
things
that
are
more
perfect
?
A.
It
is
euen
so
.
Q.
Thus
far
then
forwriting
or
scripture
:
now
I
would
haue
you
declare
something
vnto
me
concerning
the
subiect
of
this
writing
,
&
of
the
matter
it selfe
which
is
written
?
A.
As
touching
the
substance
the
very
same
is
written
which
was
before
deliuered
by
the
liuely
voice
.
Q.
I
pray
you
speak
in
order
vnto
me
of
the
subiect
or
argument
in
scripture
,
written
first
by
God
himself
:
secondly
,
by
men
,
by
Moses
,
the
Prophets
and
Apostles
?
A.
I
will
do
so
.
Q.
What
then
hath
God
written
?
A.
The
sum
of
the
doctrine
of
the
couenant
of
works
,
&
of
the
law
,
euen
the
very
same
which
he
had
deliuered
first
by
a
liuely
voice
to
the
Fathers
,
and
to
Moses
.
Q.
What
hath
Moses
written
?
A.
All
the
celestiall
doctrine
,
which
he
had
receiued
partly
of
the
fathers
by
tradition
,
partly
of
God
himselfe
,
Q.
Did
Moses
then
write
what
soeuer
true
doctrine
was
deliuered
from
the
beginning
of
the
world
to
that
time
?
A.
Moses
omitted
no
point
of
true
doctrine
,
which
at
any
time
had
bene
deliuered
concerning
either
faith
or
manners
:
for
from
the
beginning
vntil
that
very
time
one
and
the
same
doctrine
of
truth
,
as
touching
the
substance
,
was
taught
full
and
whole
,
in
all
ages
.
The
difference
only
was
in
the
measure
of
the
reuelation
of
it
,
that
it
is
accidentall
&
Moses
deliuered
this
doctrine
fully
and
wholy
by
liuely
voice
more
cleerely
and
manifestly
then
euer
before
:
then
after
this
,
it
was
recorded
in
writing
.
Q.
What
did
the
Prophets
write
,
who
followed
Moses
euerie
one
in
their
time
,
and
order
?
A.
The
same
and
all
,
as
touching
the
substance
,
which
Moses
had
written
before
;
the
difference
only
was
herein
:
that
euery
one
by
reuelation
did
adde
a
more
cleare
&
manifest
interpretation
,
as
the
bright
morning
starre
did
approch
more
neere
.
Q.
What
haue
the
Apostles
written
after
the
Prophets
.
A.
All
and
the
same
,
which
from
the
beginning
of
the
world
in
al
ages
before
them
was
both
by
liuely
&
audible
voice
deliuered
and
written
;
they
first
also
by
a
liuely
voice
deliuered
the
same
,
and
after
committed
it
to
writing
.
Q.
Doe
you
then
make
no
difference
betwixt
the
writings
of
the
Prophets
and
of
the
Apostles
?
A.
In
the
matter
and
substance
none
;
in
the
clearenes
and
perspicuity
thereof
,
very
great
:
for
the
scripture
of
the
Apostles
conteineth
the
same
reuelation
of
the
mystery
which
was
declared
from
the
beginning
of
the
world
,
but
most
fully
and
most
clearely
.
Q.
I
haue
heard
you
speake
concerning
both
kinds
of
reuelation
,
considered
without
comparison
:
now
I
would
haue
you
to
compare
together
the
liuely
voice
&
writing
,
that
by
comparison
it
may
appeare
whether
is
of
greater
dignity
&
authority
.
A.
I
will
compare
them
together
,
the
liuely
voice
and
scripture
are
compared
either
in
respect
of
substance
and
matter
is
selfe
,
which
is
reuealed
by
these
meanes
,
or
in
respect
of
the
kinds
of
the
reuelation
of
it
.
If
comparison
be
made
in
regard
of
the
matter
or
substance
,
they
must
needes
be
both
equall
&
alike
,
seeing
that
the
matter
in
either
is
one
and
the
same
:
but
if
you
compare
the
kinds
of
reuclation
together
,
it
cannot
truly
be
denied
but
that
the
first
&
better
place
is
due
to
the
liuely
voice
,
seeing
that
the
liuely
voice
is
both
in
respect
of
time
more
auncient
,
&
was
before
the
organs
or
instruments
thereof
(
for
the
mouth
is
an
instrument
more
worthy
&
to
be
preferred
before
the
hand
)
and
is
a
kind
of
teaching
more
familiar
&
more
fit
for
the
capacity
of
such
,
as
are
more
rude
&
ignorant
.
Albeit
also
in
some
respects
writing
is
to
be
preferred
before
the
liuely
voice
:
For
it
is
a
more
perfect
&
accurate
kind
of
reuelation
,
fit
to
instruct
those
that
are
more
perfect
,
&
to
keepe
the
truth
more
firmely
.
In
the
meane
while
it
cannot
be
denied
,
but
that
in
other
respects
they
are
both
alike
,
for
they
haue
both
spoken
,
&
written
the
same
thing
,
&
in
the
same
manner
,
to
wit
,
as
being
guided
&
moued
by
the
holy
Ghost
&
inspired
of
God
,
2.
Pet.
1.
21.
2.
Tim.
3.
16.
To
conclude
,
seeing
that
now
the
liuely
voice
,
by
the
wil
of
God
hath
ceased
,
and
in
the
place
of
it
the
scripture
hath
succeeded
;
so
that
whole
dignity
of
the
liuely
voice
before
mentioned
,
is
and
ought
worthily
to
be
ascribed
and
referred
vnto
the
scripture
,
or
written
word
of
God
.
Q
Doe
you
meane
then
that
the
Prophetical
&
Apostolical
scripture
ought
to
be
now
in
as
great
account
with
vs
,
as
the
liuelie
voice
of
God
himselfe
,
and
of
extraordinarie
men
was
in
times
past
?
A.
I
meane
so
,
and
in
his
kinde
of
reuelation
alone
I
willingly
rest
,
as
in
that
which
came
by
inspiration
from
God
,
so
long
,
vntill
I
shall
heare
at
his
glorious
comming
that
liuely
and
most
sweete
voice
of
Christ
my
Sauiour
;
when
he
shall
say
to
them
,
who
shall
be
at
his
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
kingdome
,
prepared
for
you
from
the
beginning
of
the
world
.
To
whom
be
all
praise
for
euer
Amen
.
To
God
only
wise
be
praise
through
Jesus
Christ
for
euer
,
Amen
.