Text.
Apocal.
14.13
.
I
hearde
a
voice
from
heauen
saying
vnto
me
,
write
:
Blessed
are
they
that
die
in
the
Lord
thencefoorth
:
euen
so
saith
the
spirit
that
they
rest
from
their
labours
,
and
their
workes
accompany
them
.
2.
Thes.
2.
)
that
after
Antichrist
shall
haue
shewed
himselfe
in
his
full
,
then
yet
,
when
God
shall
see
it
time
,
that
he
would
by
the
spirit
of
his
mouth
,
that
is
,
by
the
effectuall
preaching
againe
of
the
Gospel
(
which
Antichrist
had
smothered
)
bring
him
to
a
desperate
consumption
.
Which
once
beeing
brought
to
passe
of
the
great
mercie
of
the
Lorde
towards
his
church
,
by
this
light
them
so
come
into
the
world
&
shining
therin
,
the
Lord
teacheth
here
by
the
voice
of
the
3.
Angel
,
that
as
many
as
be
desirous
to
escape
eternal
damnation
should
in
any
case
so
seperate
themselues
from
Antichrist
&
his
religion
,
that
neither
in
forhead
nor
hand
they
bear
his
mark
,
that
is
,
that
neither
openly
nor
secretly
they
be
any
longer
fauorers
of
him
and
his
abhominations
.
And
this
more
plainly
after
chap.
18.
vpon
occasion
of
a
reuelation
like
vnto
this
,
which
he
had
of
the
fall
of
the
kingdome
of
Antichrist
,
he
doth
warn
vs
of
by
a
voice
from
heauen
,
saying
,
Go
out
of
her
my
people
,
that
ye
be
not
partakers
in
her
sins
,
&
that
ye
receiue
not
of
her
plagues
.
Which
admonition
Iohn
by
the
spirite
of
Prophesie
foreseeing
would
take
place
in
a
number
,
&
that
thereupon
Antichrist
and
his
confederates
would
take
occasion
of
great
griefe
&
anger
seeing
so
their
kingdomes
to
decay
,
he
bursteth
out
into
these
words
saying
,
Here
is
the
patience
of
the
Saints
,
here
are
they
that
keep
the
commandements
of
God
&
the
faith
of
Iesus
.
As
who
should
say
,
I
foresee
that
when
these
thinges
shoulde
come
to
passe
,
which
the
Lord
hath
foreshewed
by
the
voices
of
these
three
Angels
shall
;
then
they
that
leaue
Antichrist
to
cleaue
to
Christ
,
and
forsake
his
abhominable
superstition
to
imbrace
the
sinceritie
of
the
Gospell
,
shall
maruellously
bee
assaulted
by
Antichrist
and
his
,
to
reclaime
them
againe
by
al
meanes
both
faire
and
foule
,
sweete
and
subtile
,
sowre
and
violent
,
insomuch
that
they
then
shall
stand
neede
of
perfect
patience
.
For
if
it
were
possible
(
the
deuises
and
meanes
which
he
will
vse
to
repaire
his
kingdome
againe
withal
will
bee
such
)
that
the
very
elect
should
be
seduced
,
as
Christ
hath
foretold
Mat.
24.24
.
Wherupon
the
words
of
my
text
follow
,
where
incoragement
is
giuen
to
al
men
that
shal
liue
to
see
Antichrist
and
his
treacherie
by
the
preaching
again
of
the
gospell
thus
detected
&
brought
to
his
consumption
,
to
imbrace
the
doctrine
of
the
Gospell
,
and
to
leaue
his
,
yea
and
constantly
to
perseuere
both
in
the
profession
of
their
hatred
and
defiance
of
his
abominations
(
though
neuer
so
vniuersally
liked
before
,
yet
&
stil
(
the
better
to
deceiue
)
offered
in
a
golden
cup
)
and
also
in
their
loue
&
liking
of
the
sincerity
of
the
truth
of
the
gospel
,
though
neuer
so
much
slaundred
by
his
to
be
a
new
doctrine
&
heresie
,
and
persecuted
also
.
For
so
far
off
shall
it
bee
,
that
ye
shall
loose
anie
thing
(
saith
the
Lord
vnto
such
in
my
text
)
if
you
take
this
course
quite
to
forsake
Antichrist
and
leane
onely
vnto
and
vppon
Christ
,
that
when
hee
hath
doone
his
woorst
(
which
is
,
but
to
kill
your
bodies
,
and
so
to
cause
your
soules
to
flit
the
sooner
out
of
them
)
that
I
assure
you
without
all
doubt
you
shall
immediately
thence-foorth
bee
blessed
,
in
that
all
manner
of
woe
and
paine
shall
bee
ended
to
you
,
and
besides
your
sincere
profession
&
holy
conuersation
must
bee
rewarded
with
ioy
&
vnspeakeable
felicitie
in
heauen
,
Be
therefore
of
good
courage
,
the
light
shining
amongest
you
againe
,
imbrace
it
and
walke
in
it
,
haue
no
longer
,
either
secretly
or
openly
any
further
fellowshippe
with
the
workes
of
darkenesse
:
if
you
haue
,
you
haue
heard
the
thirde
Angell
tell
you
,
that
then
therefore
ye
shal
be
euerlastingly
accursed
and
condemned
.
But
if
you
haue
refused
them
and
will
liue
and
die
in
the
sincere
profession
,
and
beleefe
of
the
trueth
of
the
Gospell
,
whatsoeuer
meanes
Antichrist
shall
vse
to
drawe
you
backe
againe
vnto
him
,
I
say
vnto
you
(
and
I
say
it
most
earnestly
)
you
shal
be
for
euer
blessed
and
happie
,
My
text
therfore
commeth
in
,
as
a
preoccupation
,
to
take
awaie
from
al
such
as
should
fall
from
Antichrist
to
Christ
by
the
preaching
of
the
Gospell
,
all
obiections
whatsoeuer
can
or
may
arise
in
their
mindes
to
make
them
wauer
or
go
backe
againe
vnto
him
.
And
for
asmuch
as
the
Lord
saw
that
these
would
be
many
,
yea
and
that
in
shew
so
forcible
to
a
man
consulting
with
flesh
&
bloud
,
that
he
should
euen
therwith
be
often
amased
,
you
see
(
right
honorable
)
as
I
haue
said
,
that
not
without
verie
great
cause
is
this
proposition
,
tending
to
their
comforce
and
strengthening
,
vttered
and
recorded
in
such
sort
and
maner
as
you
haue
heard
,
Wherefore
whensoeuer
there
ariseth
any
reason
or
motion
in
our
mindes
to
draw
vs
backe
from
the
sincerity
of
the
Gospell
,
to
take
again
the
marke
of
the
beast
either
in
our
forehead
or
hand
,
then
to
strengthen
our selues
to
withstand
all
such
,
let
vs
make
our
recourse
vnto
this
place
,
and
well
wey
this
point
,
that
here
is
damnation
flatly
denounced
to
all
such
,
as
after
the
sound
of
the
gospell
againe
reuolt
to
Antichrist
:
and
that
there
is
most
certainly
saluation
and
blisse
promised
to
those
that
refuse
to
doe
it
,
and
choose
rather
to
lose
their
liues
.
They
that
die
in
the
Lord
:
the
later
in
these
,
Are
blessed
thenceforth
:
euen
so
saith
the
spirit
that
they
rest
from
their
labors
,
&
their
works
accompany
them
.
Wherof
orderly
nowe
I
am
to
speake
as
the
text
offereth
occasion
,
&
as
the
time
wil
permit
me
.
Though
this
particle
(
all
)
nor
any
like
,
hee
not
prefixed
,
yet
(
no
doubt
)
it
is
necessarily
to
be
vnderstood
.
Ioh.
3.6
.
&
18.
Ro.
1.3
.
1.
Co.
1.2
.
2.
Cor.
1.3
.
&
y●
worthily
,
both
for
that
he
is
our
creator
,
&
also
redeemer
,
Aug.
sermone
de
verb.
Apost.
17.
Cap.
1.
wee
(
say
they
)
haue
alwaies
said
,
that
he
doth
iniury
to
a
martyr
,
that
praieth
for
a
m●rtyr
.
Wherfore
it
shal
be
very
necessary
to
consider
whether
of
these
interpretations
is
the
rather
in
this
place
to
bee
followed
.
They
that
folow
the
later
vrge
this
as
the
only
reason
of
their
so
doing
,
that
the
circumstaunces
of
the
place
leades
them
to
take
it
as
spoken
only
to
the
comfort
of
those
that
through
the
tyranny
of
Antichrist
shall
loose
their
liues
for
the
profession
of
the
pure
doctrine
of
Christ
.
That
it
is
spoken
to
the
comforte
of
such
,
yea
and
especially
to
the
comforte
of
such
,
I
will
easilie
graunt
:
but
onely
to
the
comfort
of
such
,
and
therefore
onely
of
such
,
I
cannot
in
anie
case
think
.
For
(
no
doubt
of
it
)
the
Lord
hauing
foreshewed
vnto
Iohn
.
the
fall
of
Antichristes
kingdome
,
and
the
maner
how
,
and
consequently
hauing
let
him
in
spirite
foresee
,
howe
he
woulde
free
and
chafe
against
all
those
,
that
beeing
admonished
by
the
Gospell
shoulde
fully
seperate
themselues
from
him
,
to
rest
onely
in
and
vpon
Christ
:
as
he
did
thereupon
foresee
,
that
he
would
raise
cruell
persecution
against
them
,
that
through
the
feare
thereof
he
mihgt
reclaime
them
;
so
hee
(
without
all
peraduenture
)
in
spirite
foresawe
,
that
no
faire
meanes
,
or
subtile
perswasions
would
be
omitted
,
to
heale
vp
the
wound
of
the
beast
again
withal
:
&
that
the
saints
of
god
should
finde
is
as
hard
a
matter
to
stand
stedfast
in
Christ
vnto
their
liues
end
against
those
assaultes
,
as
against
the
other
,
that
is
his
cruell
persecution
.
For
daily
experience
teacheth
,
that
this
way
he
preuaileth
more
a
great
deale
,
than
by
the
other
.
And
therefore
if
there
were
cause
why
these
words
of
my
text
should
be
vttered
&
recorded
to
animate
&
incourage
men
in
the
time
of
persecution
to
stand
stedfast
in
the
truth
against
Antichrist
,
there
was
as
good
cause
,
why
they
shoulde
bee
so
also
to
the
strengthning
of
men
to
liue
&
die
in
the
same
truth
,
what
faire
allurements
,
subtil
deuises
,
or
cunning
perswasions
soeuer
were
vsed
to
draw
them
from
the
same
.
So
that
as
wel
he
is
told
here
,
that
he
is
blessed
,
that
dieth
in
his
bed
a
right
&
sound
Christian
faith
(
notwithstanding
these
meanes
vsed
to
him
before
to
seduce
him
)
as
hee
that
dieth
in
the
fire
for
the
profession
of
the
same
faith
.
And
yet
though
they
haue
it
granted
them
that
the
words
especially
concerne
Martyrs
,
yet
vnderstanding
the
words
generally
,
they
serue
aswel
to
the
confort
of
them
,
&
rather
better
,
than
if
they
were
true
only
in
them
.
For
this
argument
followeth
strongly
,
whosoeuer
dieth
in
the
Lord
,
that
is
in
a
right
&
sound
christian
faith
,
he
is
thenceforth
immediatly
blessed
,
&
therfore
martyrs
,
who
not
only
dye
in
the
faith
,
but
for
that
faith
.
Further
,
who
knoweth
not
,
that
it
is
an
vsuall
thing
in
the
scriptures
,
&
in
all
other
good
learning
,
to
proue
particulars
by
generals
?
And
therfore
what
reason
is
there
to
the
contrary
,
but
that
here
to
the
comforting
of
them
that
dye
for
the
Lord
,
the
blessed
state
generally
of
al
that
dye
in
the
Lord
,
should
be
set
foorth
,
wherein
they
might
see
themselues
of
al
other
vndoubtedly
included
?
Hereby
then
it
appeareth
,
that
their
reason
of
restraining
the
words
to
them
only
that
dye
for
the
Lord
,
is
taken
away
,
&
therfore
also
the
consequent
,
which
they
wold
infer
therupon
falleth
to
the
ground
.
Besides
this
,
diuerse
reasons
I
haue
,
which
inforce
me
to
vnderstand
the
woordes
generally
of
all
that
die
in
the
Lord
,
when
and
wheresoeuer
,
and
they
are
these
,
first
it
is
somewhat
harde
to
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
,
in
the
Lorde
,
for
the
Lorde
.
Secondly
,
when
the
circumstance
&
coherence
of
the
text
wil
wel
suffer
(
as
in
this
place
)
that
it
cary
a
sense
to
the
generall
confort
of
Gods
Church
then
vnnecessarily
to
restraine
it
to
some
sort
of
members
therof
only
,
cannot
be
but
a
fault
.
For
it
is
,
as
it
were
a
needlesse
shrinking
vp
of
the
sinnews
,
and
pulling
in
of
the
armes
of
the
holy
scripture
.
And
lastly
in
the
interpreting
of
scripture
it
is
a
rule
greatly
to
be
commended
,
If
the
question
of
the
sense
arise
vpon
a
phrase
of
speech
(
as
here
it
doth
)
to
consider
the
vse
of
the
same
or
like
phrase
in
other
places
of
scripture
,
and
to
take
it
in
that
sense
,
that
best
agreeth
with
the
vse
therof
in
other
places
of
scripture
,
Now
in
this
case
we
neither
finde
,
that
to
liue
in
the
Lord
,
or
to
die
in
the
Lorde
are
taken
in
any
other
place
for
to
liue
or
die
for
the
Lordes
sake
:
but
to
dye
in
the
Lorde
to
bee
taken
in
this
generall
se●
se●
,
to
depart
this
life
in
a
sounde
and
right
Christian
faith
,
wee
finde
elsewhere
in
the
Scripture
.
For
1.
Thessal
4.
.
(
where
it
is
euident
that
the
Apostle
speaketh
generally
of
all
those
that
shal
haue
a
ioyfull
resurrection
)
hee
calleth
them
first
those
that
sleepe
in
Iesus
.
vers.
14.
after
those
that
be
dead
in
Christ
verse
.
16.
where
it
were
absurd
to
restraine
these
phrases
to
those
only
that
dy
for
Christs
cause
.
For
it
were
to
restrain
the
comfort
of
the
generall
resurrection
only
to
such
.
These
and
some
other
such
like
reasons
(
as
it
should
seeme
)
haue
inforced
our
Rhemists
vpon
this
place
(
though
they
plainly
shew
,
that
they
would
very
gladly
haue
the
words
restrained
only
to
Martyrs
,
that
so
easily
they
might
shifte
off
the
place
when
it
is
alleadged
against
their
purgatory
)
to
confesse
that
yet
it
may
be
taken
as
spoken
generally
of
all
that
departe
in
the
state
of
grace
.
Wherefore
seeing
this
general
sense
most
fully
and
strongly
answereth
the
circumstances
of
the
text
,
best
agreeth
with
the
letter
therof
,
offereth
more
generall
comfort
to
Gods
children
,
accordeth
best
with
the
vse
of
the
same
,
and
other
the
like
phrases
in
other
places
of
the
Scripture
(
in
so
much
that
our
very
aduersaries
,
against
whom
most
that
sensr
maketh
,
haue
in
print
confessed
that
,
that
may
be
the
sense
)
we
may
safelye
conclude
,
that
they
which
are
here
spoken
of
,
are
all
generally
,
that
depart
this
life
in
Christ
Iesus
our
Lorde
,
whether
they
liued
or
dyed
before
Christ
,
or
since
,
or
shall
hereafter
;
and
children
dying
within
Gods
election
and
couenaunt
.
This
thus
concluded
&
determined
,
it
is
worthy
to
bee
marked
,
that
it
is
saide
,
which
die
in
the
Lord
.
For
therby
we
learne
,
that
vnlesse
we
perseuere
vnto
our
end
in
refusing
the
beasts
marke
both
in
forehead
&
hand
,
that
is
,
any
way
to
be
fauorers
of
the
abhominations
and
superstitions
of
Antichrist
(
what
meanes
soeuer
he
vse
to
seduce
vs
)
and
continue
also
in
a
constant
and
sincere
profession
of
Christs
truth
vnto
our
death
,
that
here
is
no
comfort
at
all
offered
vnto
vs
:
but
our
portion
is
set
downe
before
by
the
voice
of
the
3.
Angell
,
to
drinke
of
the
cup
of
Gods
wrath
,
and
to
be
tormented
euermore
.
Wherfore
let
euery
one
of
vs
not
only
take
warning
by
the
light
of
the
gospell
shining
nowe
amongest
vs
,
to
seperate
our selues
quite
from
Antichrist
and
his
religion
,
and
to
be
no
fauorers
of
him
or
his
opinions
,
either
secretly
,
or
openly
,
but
let
vs
also
imbrace
the
sincere
religion
of
Iesus
Christ
,
offered
vnto
vs
by
the
gospel
,
and
perseuere
in
the
zealous
profession
therof
,
what
means
soeuer
fraudulent
or
violent
he
shal
vse
to
shake
vs
:
and
so
doing
wee
may
bee
sure
we
are
of
the
number
here
spoken
of
,
els
not
.
For
it
is
writen
,
He
that
perseuereth
to
the
end
shal
be
saued
,
Mat.
10.22
.
Be
faithful
vnto
the
ende
&
I
wil
giue
thee
the
crown
of
life
.
Apo.
2.10
.
&
on
the
other
side
:
No
man
that
putteth
his
hande
to
the
plough
&
looketh
hack
is
meete
for
the
kingdom
of
God
,
Luk.
9.62
.
&
most
fearfully
is
the
iudgment
of
God
denounced
against
al
apostataes
,
and
reuolters
from
a
known
truth
,
Heb.
6.4.5.6
.
&
10.26.27
.
.
and
in
the
2.
epistle
of
Pet.
2.20.21.22
.
By
this
therfore
that
wee
haue
heard
already
we
see
,
that
neither
Turkes
,
Iewes
,
Pagans
,
nor
Atheistes
can
be
of
the
number
heare
spoken
of
,
that
dye
in
the
Lorde
;
because
they
doe
not
acknowledge
Iesus
Christ
so
much
as
to
bee
a
Lord
;
yea
,
and
that
it
is
not
enough
for
a
time
neuer
so
well
to
acknowledge
him
to
be
Lorde
and
king
,
and
professe
faith
in
him
;
vnlesse
wee
perseuere
in
our
so
doing
vnto
our
death
,
let
antichrist
do
what
he
can
against
vs
therfore
:
and
that
so
al
backsliders
from
the
sincere
religion
of
Iesus
Christ
,
are
also
shut
out
from
this
number
of
them
that
dye
in
the
Lord
.
1.
Ioh.
5.11
.
that
this
is
a
most
certain
truth
,
that
God
hath
giuen
vnto
vs
eternal
life
:
so
this
is
as
certaine
(
as
it
there
followeth
)
that
this
life
is
in
his
sonne
.
Wherupon
(
as
he
saith
in
the
next
verse
)
thus
the
case
standeth
,
that
he
that
hath
the
sonne
hath
life
,
and
he
that
hath
not
the
son
hath
not
life
.
For
confirmation
of
this
doctrine
of
the
necessitye
of
our
spirituall
and
mysticall
vnion
with
Christ
it
serueth
,
that
he
is
called
the
head
,
and
all
that
shall
be
saued
,
his
Church
and
body
,
Colos.
1.18
.
Eph.
1.22.23
.
and
that
he
is
compared
by
himself
(
Ioh.
15.5
.
)
to
a
vine
whereinto
his
heauenly
father
,
so
ingrafteth
al
those
,
as
branches
,
that
shall
be
saued
,
that
they
grow
in
him
,
and
that
also
Ioh.
6.55
.
where
he
compareth
his
flesh
to
meat
indeede
,
and
his
blood
to
drinke
indeede
,
in
the
eating
and
drinking
whereof
lyeth
saluation
,
and
in
the
not
eating
and
drinking
whereof
lyeth
damnation
as
there
hee
sayeth
expreslye
verse
53.54
,
For
by
these
metaphors
it
is
euident
(
especiallye
seeing
the
grounde
of
them
is
the
similitude
betweene
the
metaphor
and
the
thing
metaphorised
)
euen
in
this
pointe
,
that
as
the
bodye
receiueth
life
from
the
heade
,
and
is
dead
without
it
:
as
the
branch
though
it
bee
neuer
so
neere
the
vine
stock
,
yet
if
it
abide
not
in
it
,
and
growe
not
in
it
,
hath
no
life
there
from
,
and
therefore
withereth
,
and
if
it
abide
in
it
,
then
it
liketh
and
fructifieth
:
and
as
the
hungrie
&
thirstie
haue
not
the
benefite
of
meate
and
drinke
to
liue
by
,
by
comming
where
it
is
seeing
it
,
and
knowing
it
,
but
by
eating
and
drinking
thereof
,
and
digesting
it
,
so
that
by
the
force
of
nature
there
may
growe
an
vnion
betwixt
them
&
their
meate
:
euen
so
it
is
as
necessary
,
that
the
Church
be
vnited
to
her
head
Christ
,
engrafted
into
him
,
and
grow
in
him
,
and
that
euery
one
that
would
bee
saued
eate
him
and
drinke
him
,
and
that
so
effectually
,
as
that
hee
may
be
their
spirituall
foode
.
For
if
it
be
thus
they
shall
liue
for
euer
by
him
,
otherwise
they
remain
in
death
,
wither
,
and
must
perish
.
And
therefore
Christ
(
Iohn
.
15
,
5.
)
saith
,
He
that
abideth
in
mee
and
I
in
him
,
the
same
bringeth
forth
much
fruit
.
And
in
the
next
verse
he
addeth
,
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
&
withereth
,
&
men
gather
them
&
cast
them
in
the
fire
,
&
they
burn
.
What
a
comforte
is
it
then
to
al
those
that
be
the
Lordes
to
reade
,
how
Christ
(
whose
prayer
wee
may
be
sure
was
heard
)
hath
prayed
vnto
his
heauenly
father
,
Ioh.
17.23
,
that
hee
might
be
in
them
,
&
his
father
in
him
,
that
so
they
maie
be
made
perfect
in
one
?
And
hereby
we
may
be
assured
,
that
hee
will
finde
the
meanes
so
to
marie
himselfe
in
spirite
vnto
all
the
elect
,
that
they
shal
bee
sure
to
bee
vnited
vnto
him
,
and
made
one
in
him
,
and
he
in
them
,
It
hath
pleased
the
father
,
that
in
him
should
al
fulnes
dwell
,
Colos.
1.16
.
and
yet
such
is
his
goodnesse
towardes
his
Church
(
in
that
hee
hath
taken
vppon
him
to
bee
the
redeemer
thereof
)
that
he
accounteth
himselfe
as
it
were
imperfect
without
his
body
the
Church
,
&
therefore
it
is
saide
to
bee
his
fulnes
,
Ephes.
1.23
.
Whereupon
it
is
,
that
he
and
his
Church
ioyned
together
by
spirituall
bondes
appointed
for
that
purpose
as
the
head
and
body
of
a
man
be
by
natural
and
bodily
meanes
,
are
accounted
in
the
sight
of
God
as
one
perfect
man
,
whereof
hee
is
the
head
,
and
the
Church
his
body
,
as
it
is
euident
to
the
diligent
reader
,
Ephes.
4.13.15.16
.
1.
Cor.
12.12
.
&
.
Gal.
3.16
.
These
things
thus
considered
may
breede
in
vs
al
here
present
(
and
I
hope
they
haue
)
an
earnest
desire
to
knowe
howe
to
get
vnto
this
vnion
and
coniunction
with
Christ
,
wherby
we
may
be
in
him
,
and
so
to
be
the
readier
,
when
it
shall
please
the
Lorde
to
call
vs
hence
,
to
die
in
him
.
And
this
is
the
thing
that
nowe
next
wee
haue
to
Consider
of
.
Concerning
which
we
are
to
vnderstand
,
that
on
Gods
part
offering
this
blessed
vnion
and
fellowshippe
vnto
vs
,
his
outwarde
meanes
is
the
whole
ministerie
of
his
worde
and
Sacraments
.
For
we
reade
,
Ephes.
4.
that
hee
hath
appointed
it
namely
to
this
end
,
to
gather
together
his
Saints
,
for
the
edification
of
the
body
of
Christ
,
till
we
all
meete
together
vnto
a
perfect
man
,
&
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
,
in
the
vnity
of
the
faith
,
and
knowledge
of
the
sonne
of
god
,
by
whom
all
the
body
beeing
coupled
and
knitte
together
by
euery
ioint
for
the
furniture
therof
(
according
to
the
effectuall
power
,
which
is
in
the
measure
of
euery
part
)
receaueth
encrease
of
the
body
vnto
the
edifying
of
it selfe
in
loue
,
verse
12.13.16
.
And
Saint
Iohn
.
1.
Epist.
1.3
.
plainely
confesseth
,
that
the
ende
of
his
ministery
and
his
fellowes
the
Apostles
was
this
,
saying
.
That
which
we
haue
hearde
and
seene
,
declare
wee
vnto
you
,
that
yee
may
also
haue
fellowshippe
with
vs
,
and
that
our
fellowship
also
may
bee
with
the
father
,
and
with
the
sonne
Iesus
Christ
.
By
the
worde
preached
generally
the
doctrine
of
this
vnion
is
laide
open
to
our
eares
:
in
the
administration
of
the
sacraments
it
is
also
,
the
better
to
make
vs
to
embrace
it
,
not
onely
set
before
our
eies
,
but
confirmed
,
particularly
offered
,
and
ratifyed
vnto
vs
.
Gods
inwarde
meanes
,
whereby
hee
maketh
this
outwarde
effectuall
vnto
vs
,
is
the
effectuall
operation
of
his
spirite
in
our
heartes
.
For
it
was
hee
that
opened
Lydias
heart
to
attende
vnto
the
thinges
that
Paul
spake
to
her
saluation
,
Act.
16.14.15
.
And
Paul
may
plant
and
Apollo
water
,
but
it
is
GOD
,
that
must
giue
the
encrease
,
or
else
the
other
will
be
to
no
purpose
,
1.
Cor.
3.6.7
.
Now
the
meanes
on
our
part
,
whereby
by
the
foresaide
meanes
we
are
enabled
to
take
&
apprehend
this
vnion
offered
,
is
a
sound
and
a
right
faith
in
Christ
Iesus
.
I
say
sound
,
because
it
must
be
vnfeined
:
and
right
,
because
it
must
not
bee
erronious
,
nor
hereticall
:
in
Christ
Iesus
,
because
to
the
apprehension
of
this
fellowshippe
with
Christ
,
and
consequently
to
all
the
mercies
of
GOD
layd
vp
for
vs
in
him
,
it
is
not
enough
to
beleeue
either
that
he
is
,
or
what
he
is
,
vnlesse
we
beleeue
also
rightly
in
him
being
such
a
one
.
But
in
this
I
speake
but
of
them
of
sufficient
age
and
descretion
.
For
,
as
for
children
borne
in
the
Church
,
dying
in
their
infancie
,
and
others
borne
and
dying
idiots
in
the
same
,
borne
of
such
parents
,
as
the
couenant
(
Gen.
17.
I
will
bee
thy
GOD
,
and
the
GOD
of
thy
seede
after
thee
)
belongeth
unto
,
no
doubt
of
it
the
Lorde
can
and
doeth
by
the
force
of
this
election
and
other
extraordinarie
meanes
vnite
vnto
his
sonne
.
And
therefore
we
are
to
hope
,
that
such
die
in
the
Lorde
.
Vnderstand
therefore
,
that
I
heerein
haue
spoken
,
and
in
that
,
which
followeth
,
meane
to
speake
only
of
those
,
to
whome
the
Lorde
giueth
yeares
and
discretion
,
so
that
if
the
fault
bee
not
in
themselues
,
they
are
capable
of
the
doctrine
of
faith
.
Iohn
.
1.12
.
that
as
many
as
receiued
him
,
to
them
he
gaue
power
to
be
made
the
sonnes
of
God
.
For
explanation
whereof
it
followeth
immediatly
,
euen
to
them
that
beleeue
in
his
name
.
And
Ephes.
3.17
.
Paul
praieth
,
that
Christ
may
dwell
in
their
hearts
by
faith
.
And
in
the
4.
chapter
of
that
epistle
13.
ye
haue
heard
that
by
the
vnity
of
faith
and
knoweledge
of
the
sonne
of
God
we
all
meete
together
vnto
a
perfect
man
in
Christ
.
And
who
so
duely
considereth
,
what
is
written
in
the
6
,
of
Iohn
,
from
the
27.
verse
vnto
the
57.
of
the
same
,
he
shall
there
plainely
finde
the
premises
,
whereupon
this
conclusion
is
directly
to
be
inferred
,
ergo
to
eate
the
flesh
of
the
sonne
of
man
and
to
drinke
his
bloud
,
is
nothing
else
but
to
beleue
in
him
,
plainly
&
at
large
handled
.
For
first
there
this
proposition
is
handled
,
that
to
eate
the
bread
of
life
is
to
doe
nothing
else
,
but
to
beleeue
in
the
son
:
&
then
this
,
but
to
eat
the
flesh
of
the
son
of
man
&
to
drink
his
bloud
is
nothing
else
,
but
to
eat
the
bread
of
life
:
wherupon
it
directly
followeth
,
that
therfore
it
is
nothing
else
to
eat
the
flesh
of
the
sonne
of
man
&
to
drink
his
bloud
,
but
to
beleue
in
him
.
Which
also
is
euident
,
in
that
you
shall
find
in
that
chapter
within
the
compasse
of
the
foresaide
verses
,
the
same
thinges
both
promised
to
the
eaters
and
drinkers
of
Christes
fleshe
and
bloude
,
and
to
the
beleeuers
in
him
,
and
also
the
same
things
threatned
to
the
not
eaters
and
drinkers
thereof
,
which
are
to
the
not
beleeuers
in
him
.
Which
argueth
that
they
are
both
one
,
especially
seeing
the
one
is
put
for
the
other
in
the
Chapter
following
,
verse
.
37.38
.
In
the
former
whereof
we
reade
thus
,
Nowe
in
the
last
and
great
day
of
the
feast
,
Iesus
stood
and
cried
,
saying
,
If
any
man
thirst
,
let
him
come
vnto
me
&
drinke
:
but
in
the
latter
(
whereas
if
he
had
continued
the
metaphoricall
speech
,
wherein
he
beganne
,
he
shoulde
haue
saide
,
he
that
commeth
vnto
me
and
drinketh
of
mee
)
changing
his
phrase
,
and
yet
retayning
his
former
meaning
,
to
shewe
vs
that
to
drinke
him
is
nothing
else
,
but
to
beleeue
in
him
,
hee
saieth
in
the
steed
thereof
,
Hee
that
beleeueth
in
me
,
as
saith
the
Scripture
,
out
of
his
bellie
shall
flowe
riuers
of
waters
of
life
.
And
therefore
not
without
good
ground
said
Augustine
,
Crede
&
manducasti
,
Beleeue
and
thou
hast
eaten
.
Tract.
25.
vpon
Iohn
.
And
Tertullian
de
resurrectione
carnis
29.
:
writeth
,
that
Christ
is
auditu
deuorandus
,
&
ruminandus
intellectu
,
&
fide
digerendus
,
that
is
,
to
be
deuoured
by
hearing
,
to
be
chewed
on
by
vnderstanding
,
and
to
be
digested
by
faith
.
So
that
by
all
these
proofes
laide
together
wee
see
that
Christ
is
receiued
by
faith
,
that
wee
growe
in
him
by
faith
,
yea
to
a
perfect
man
in
Gods
sight
,
and
lastly
that
hee
is
as
surely
apprehended
of
vs
by
faith
to
our
spirituall
maintenance
in
the
worde
preached
,
and
sacramentes
ministred
(
which
are
the
dishes
wherein
one
and
the
selfe-same
Christ
is
offered
vnto
vs
)
as
meate
and
drinke
being
set
before
vs
is
taken
in
by
eating
or
drinking
thereof
to
our
temporall
nourishment
,
Whereof
the
Sacrament
of
Christes
body
and
bloud
is
a
most
effectuall
ratification
,
and
particular
confirmation
to
euery
right
receiuer
thereof
by
faith
.
If
it
were
otherwise
that
wee
coulde
not
get
to
be
in
Christ
,
and
hee
in
vs
by
faith
in
him
,
but
to
accomplishe
this
it
were
necessary
bodily
to
take
him
into
vs
by
the
mouth
of
our
bodies
,
then
(
forasmuch
as
there
were
neuer
any
that
died
that
coulde
be
blessed
,
that
died
not
in
him
)
all
the
good
Patriarkes
,
Prophets
,
and
other
seruantes
of
GOD
that
died
before
hee
had
an
humane
body
,
must
bee
condemned
.
But
the
contrary
thereof
is
euident
,
in
that
Abraham
is
placed
in
state
of
saluation
by
Christ
,
Luk.
16.24
.
&c.
Yea
and
with
Abraham
;
Isaac
,
and
Iacob
,
in
the
kingdome
of
heauen
,
Luk.
13.28.29
.
And
therefore
Paul
is
bolde
1.
Cor.
10.3.4
.
to
say
of
them
that
were
before
Christ
,
that
they
all
ate
one
spirituall
meate
,
and
dranke
the
same
spirituall
drinke
,
that
we
doe
,
Christ
,
which
coulde
not
be
otherwise
effectually
,
but
by
beleeuing
aright
in
CHRIST
,
to
come
.
Let
vs
therfore
labour
by
diligent
vse
of
the
meanes
,
that
GOD
hath
appointed
vs
for
that
purpose
,
to
attaine
to
a
right
and
sounde
faith
in
Christ
,
and
to
nourishe
it
still
by
the
vse
of
the
same
meanes
,
seeing
thereby
wee
see
it
commeth
to
passe
,
that
wee
put
on
Christ
and
be
vnited
vnto
him
,
so
that
wee
may
bee
saide
(
according
to
the
vsuall
phrase
of
the
Scripture
)
to
bee
in
him
,
and
consequently
alwaies
found
ready
to
dye
in
him
.
Of
which
number
I
count
as
well
them
that
died
before
Christ
in
a
right
faith
in
him
to
come
,
as
since
in
him
already
come
.
Mat.
7.22.23
.
Many
wil
say
vnto
me
in
that
day
(
saith
Christ
)
Lorde
,
Lorde
,
haue
we
not
in
thy
name
prophecied
?
And
by
thy
name
cast
out
Diuels
?
And
done
many
great
workes
?
And
then
will
I
professe
to
them
,
I
neuer
knewe
you
,
depart
from
me
you
workers
of
iniquitie
.
Neither
is
it
an
historicall
faith
onely
,
whereby
wee
assent
to
the
trueth
of
those
thinges
that
are
written
in
the
Scripture
.
For
(
no
doubt
of
it
)
the
very
diuels
of
hell
are
enforced
to
yeeld
thus
much
to
their
smart
and
woe
.
And
therefore
we
read
Iames
.
2.19
,
The
diuels
beleeue
and
tremble
.
Mat.
13.
to
the
thornie
and
stonie
ground
,
wherein
though
for
a
time
the
good
seede
of
the
woorde
seemed
to
make
faire
promise
of
a
plentifull
haruest
,
yet
ere
due
time
of
haruest
came
,
either
through
the
cares
and
pleasures
of
this
life
it
was
so
choaked
and
ouer
growen
,
or
through
the
scorching
heate
of
persecution
so
burnte
vppe
that
it
came
to
no
good
.
And
therefore
you
haue
hearde
that
it
is
sayde
heare
not
without
cause
,
Which
dye
in
the
Lorde
,
to
shewe
vs
that
it
must
bee
a
continuing
and
perseuering
faith
vnto
the
ende
(
howsoeuer
in
the
meane
time
it
bee
assaulted
)
that
must
serue
the
turne
in
this
case
to
make
vs
such
,
as
of
whom
the
LORDE
here
speaketh
.
Heere
is
the
patience
of
Saintes
,
heere
are
they
that
keepe
the
commaundementes
of
GOD
and
the
faith
of
Iesus
.
And
my
text
concludeth
,
that
the
woorkes
of
such
accompanie
them
,
as
dye
in
the
Lorde
.
For
the
true
faith
purifieth
the
hearte
,
Actes
.
15.9
.
and
it
is
of
that
nature
,
that
it
worketh
by
loue
,
Galat.
5.6
.
And
therefore
as
,
though
a
man
haue
neuer
so
charitable
and
curteous
woordes
,
yet
if
hee
haue
no
deedes
aunswering
thereunto
,
his
charitye
is
vaine
,
Iam.
2.15
,
16
.
●0●
〈◊〉
if
it
haue
no
woorkes
is
deade
in
it selfe
,
and
cannot
not
saue
a
man
,
verse
17.
&c.
Howbeit
this
I
say
,
and
thus
I
teach
with
Iames
,
not
that
I
woulde
haue
you
to
thinke
,
that
faith
saueth
,
or
iustifieth
any
for
the
worthines
of
these
works
that
followe
it
,
and
accompanye
it
.
For
so
far
off
am
I
,
and
wee
all
ought
to
bee
from
that
,
that
we
may
not
once
imagine
,
that
fayth
it selfe
saueth
or
iustifieth
any
for
the
worthinesse
of
it selfe
,
but
onely
for
and
through
the
worthines
of
Christ
the
obiect
thereof
,
whom
it
apprehendeth
and
applieth
withall
his
merites
to
her
owner
,
and
so
thereby
hee
is
iustified
.
But
this
I
say
and
constantly
afferme
,
that
that
fayth
that
iustifieth
a
man
indeede
is
two
wayes
liuely
and
effectuall
,
namely
in
heauen
before
GOD
about
her
obiect
Christ
,
first
in
apprehending
and
applying
lit
to
the
iustification
of
the
owner
:
and
then
in
earth
amongst
men
in
puryf●yng
her
subiect
,
that
is
,
the
person
in
whome
it
is
,
to
bring
foorth
fruites
beseeming
a
iustified
person
.
So
that
alwayes
hee
that
hath
the
iustifiyng
faith
,
hath
therewith
the
sanctifying
spirite
,
whereby
hee
is
able
(
according
to
Saint
Peters
counsaile
to
ioyne
vertue
to
his
faith
,
2.
Peter
.
1.5
and
according
to
Saint
Iames
request
,
to
shewe
his
faith
by
his
woorkes
,
Chapter
.
2.18
.
for
the
●ounde
and
right
fayth
in
Iesus
〈…〉
into
the
hearte
of
the
owner
,
by
the
operation
of
the
spirite
,
such
abundance
of
loue
to
wardes
GOD
for
and
in
consideration
of
his
infinite
loue
and
goodnesse
found
out
and
apprehended
thereby
,
that
it
replenisheth
the
hearte
wherein
it
is
withall
thankefulnesse
and
duetifulnesse
towardes
him
in
obeying
his
commaundementes
with
all
his
power
chearefully
and
willingly
:
in
somuch
that
as
it
is
impossible
to
seperate
fire
and
heat
,
sunne
and
light
:
so
is
it
to
finde
a
iustiflyng
fayth
without
good
woorkes
.
And
therefore
though
wee
take
the
office
of
iustifiyng
from
good
woorkes
generally
without
distinction
,
and
leaue
it
soly
and
wholy
to
faith
,
as
Paul
doeth
,
Romanes
.
3.28
.
where
he
sayeth
,
Therefore
wee
conclude
,
that
a
manne
is
iustified
by
faith
without
the
woorkes
of
the
lawe
:
yet
wee
say
and
holde
also
with
Sainte
Iames
,
that
a
man
is
iustified
of
woorkes
,
and
not
of
faith
onelye
,
Iames
2.24
.
For
though
by
warrant
from
Paul
wee
holde
that
onlye
faith
iustifieth
before
GOD
,
because
the
woorkes
of
the
Iawe
,
that
is
,
woorkes
commaunded
by
the
Lawe
,
which
(
if
any
other
thing
might
bee
ioyned
with
faith
in
this
office
)
are
most
woorthy
,
are
shut
out
quite
from
intermedling
therein
:
yet
wee
holde
also
,
that
this
fayth
,
which
is
sola
,
that
is
,
alone
in
doing
this
office
,
yet
is
not
solitaria
,
that
is
,
alone
in
her
owner
,
when
she
doth
performe
it
.
Faith
therefore
alone
(
with
Paul
)
iustifieth
before
God
,
and
workes
proceeding
from
faith
iustifie
,
that
is
,
declare
who
is
iustified
,
with
Iames
.
For
that
appeareth
to
be
his
sense
by
his
saying
,
She
we
me
thy
faith
out
of
thy
woorkes
.
Neither
is
his
phrase
straunge
in
saying
that
works
doe
iustifie
,
which
doe
but
declare
who
is
iustified
.
For
we
say
commonly
,
white
haires
make
in
olde
man
,
and
yet
our
meaning
onely
is
,
that
they
declare
him
to
be
an
olde
man
.
And
for
further
proofe
yet
of
this
point
,
that
it
is
not
a
faith
in
the
sippes
,
but
in
the
heart
,
not
a
woroy
,
but
a
worthy
faith
,
that
knitteth
vs
vnto
Christ
,
wee
are
to
call
to
our
remembraunce
,
that
Christ
expresly
(
Iohn
.
15.5
.
)
saith
,
He
that
abideth
in
me
and
I
in
him
,
the
same
bringeth
foorth
much
fruit
.
And
that
as
Saint
Paul
saith
,
there
is
no
condemnation
to
those
that
bee
in
Christ
,
to
he
addeth
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
,
Rom.
8.1
.
yea
that
he
saith
,
that
they
that
are
Christes
haue
crucified
the
flesh
with
the
lustes
thereof
,
Galat.
5.24
.
and
that
with
with
,
olde
thinges
are
past
away
,
and
all
thinges
are
become
newe
,
2.
Cor.
5.17
.
Either
therefore
neuer
pretende
,
that
thou
hast
a
sound
are
a
right
faith
,
or
else
set
thy
life
and
conuersation
be
such
,
as
God
may
be
glorified
in
iustifiing
such
an
one
.
Dauid
coulde
say
)
seeing
Christ
but
a
far
off
in
respect
of
that
purgation
and
clensing
,
that
hee
hoped
for
by
him
,
Psa.
51.7
.
Purge
me
with
hysope
,
and
I
shall
bee
cleane
,
washe
mee
and
I
shall
be
whiter
than
snow
.
And
therfore
said
Iohn
very
flacly
1.
epist.
1.6.7
,
If
we
say
wee
haue
fellowshippe
with
him
,
and
walke
in
darckenesse
,
wee
lie
and
doe
not
truely
:
but
if
wee
walke
in
the
light
as
hee
is
in
the
light
,
we
haue
fellowshippe
one
with
another
,
and
the
bloode
of
Iesus
Christ
cleanseth
vs
from
al
our
sinnes
.
Wherefore
let
vs
assure
our selues
,
either
that
wee
are
not
purged
at
all
by
Christes
death
or
washed
by
his
bloode
,
or
else
chat
we
are
cleane
and
white
.
For
(
no
doubte
of
it
)
where
God
for
his
sake
pardoneth
sinne
,
there
he
purgeth
it
:
and
where
he
couereth
it
,
there
he
cureth
it
:
and
therefore
to
all
that
beleeue
in
him
the
spirite
is
promised
,
Iohn
.
7.38
.
to
bee
in
that
measure
,
that
it
shal
be
as
riuers
of
water
of
life
flowing
ouer
the
bankes
,
for
the
force
it
shall
haue
in
all
such
effectually
to
wash
them
,
to
soften
them
,
to
make
them
fruitfull
,
and
to
quench
in
them
the
flames
and
heate
of
sinne
.
Vnlesse
therefore
wee
finde
the
spirite
in
vs
to
haue
this
operation
,
wee
are
without
warrant
in
our selues
to
prooue
,
that
we
haue
a
sound
and
right
faith
in
Christ
.
By
this
then
you
mate
see
(
dearely
beloued
in
Iesus
Christ
)
seeing
this
is
the
generall
doctrine
of
vs
all
,
that
professe
the
Gospel
with
knowledge
,
how
much
we
are
wronged
by
our
aduersaries
the
papists
,
who
(
this
not
withstanding
)
charge
our
doctrine
to
be
a
doctrin
of
liberty
,
and
licentiousnesse
.
For
heereby
,
euidently
you
may
see
,
wee
shut
out
all
those
from
the
number
of
them
that
dye
in
the
Lorde
which
be
carnal
,
and
worldly
minded
men
,
whatsoeuer
they
say
;
and
al
carnal
and
prophane
Gospellers
,
which
turne
the
grace
of
God
into
wantonnesse
,
what
faire
shew
soeuer
they
can
make
of
faith
in
wordes
.
And
therefore
here
is
no
comfort
at
all
for
any
,
that
yet
remaine
in
their
sins
,
hauing
them
raigning
in
their
mortall
bodyes
,
for
Epicures
,
Libertines
,
or
for
any
leude
&
lycentious
wretch
whatsoeuer
he
be
.
For
such
doe
not
liue
in
the
Lord
,
and
therefore
are
not
slkely
to
dye
in
the
Lord
.
For
commonly
qualis
vita
,
finis
ita
,
such
life
such
death
,
&
in
the
iust
iudgment
of
God
it
so
falleth
out
For
he
that
lyuing
and
in
health
wil
not
remember
God
,
it
is
but
right
that
God
shoulde
forget
him
sicke
and
dying
.
1.
Cor.
3.11.12
,
13.14
.
and
15.
shall
bee
saued
for
holding
the
foundation
.
And
therefore
that
such
,
notwithstanding
their
wood
,
hey
,
&
stubble
,
that
is
,
their
fonde
and
vaine
opinions
not
ouerthrowing
the
foundation
,
may
dye
in
the
Lord
,
and
so
be
partakers
of
the
comfore
set
downe
in
this
place
.
But
the
truth
is
(
right
honorable
)
that
the
Popish
faith
what
good
shewe
soeuer
it
maketh
,
hath
forsaken
the
foundation
,
which
is
in
this
case
,
but
one
,
euen
Christ
Iesus
;
besides
whom
no
other
foundation
can
any
man
lay
,
as
there
,
ver.
11.
Paul
most
excellently
affirmeth
.
For
better
vnderstanding
of
which
point
to
be
most
true
,
as
this
would
be
remembred
,
which
wee
haue
heard
S.
Paul
tel
vs
,
1.
Co.
3.11
.
that
other
foundation
can
no
man
lay
,
than
that
which
is
laid
,
which
is
Christ
Iesus
,
so
we
are
dilligently
to
consider
the
ground
of
that
metaphor
,
that
is
the
reason
why
Christ
is
sayd
to
be
the
onely
foundation
of
his
Church
,
whereuppon
all
the
true
members
thereof
,
as
liuing
stones
,
must
bee
built
,
1.
Pet.
2.5
.
that
in
him
the
whole
building
being
coupled
together
,
may
grow
vnto
a
holy
temple
in
the
Lord
,
Ephes.
2.21
.
No
doubt
of
it
,
the
grounde
and
reason
of
the
mecaphore
is
the
similitude
,
that
is
betwixte
the
foundation
of
an
house
,
and
the
house
,
and
Christ
and
his
Church
;
which
is
this
,
that
as
the
whole
frame
of
the
house
standeth
and
resteth
vpon
the
foundation
,
and
so
therby
is
borne
vp
and
vpholden
:
so
euery
one
,
that
woulde
stande
vp
,
and
be
vpholden
,
as
any
parte
of
Gods
spirituall
house
,
must
wholly
stand
and
rest
vpon
Christ
,
and
by
him
alone
be
borne
vp
,
and
vpholden
.
Let
a
house
stande
but
halflings
vppon
the
foundation
,
it
cannot
stande
:
it
will
fall
:
so
in
this
case
they
that
would
surely
stand
before
the
Lord
,
they
must
fully
bee
setled
,
and
rest
vppon
the
onely
foundation
Christ
.
Whereuppon
it
must
néeds
follow
,
that
the
popish
Church
is
not
Gods
spiritual
house
,
because
neither
the
whole
house
generally
,
nor
any
member
thereof
particularly
,
taketh
it selfe
onely
to
stande
,
and
to
bee
vpholden
vppon
,
and
by
Christ
alone
.
For
it
is
currant
doctrine
with
them
yet
,
that
Christ
by
his
sufferinges
hath
not
so
satisfied
the
iustice
of
his
heauenly
father
,
as
that
hee
will
not
require
further
satisfaction
at
the
hands
of
him
,
that
beleeueth
in
him
.
For
they
plainely
teach
,
that
though
to
such
,
their
sinnes
be
forgiuen
,
yet
concerning
the
penalty
due
therefore
,
this
is
onely
done
,
that
by
the
merites
of
Christ
,
whereas
it
should
be
euerlasting
miserie
,
nowe
for
his
merites
God
will
be
content
to
accept
of
a
temporary
satisfaction
;
and
so
partly
for
that
and
partly
for
his
sonnes
satisfaction
hee
will
acquite
them
.
And
here
it
is
worthy
to
be
noted
,
that
the
Lord
hath
so
stroken
that
generation
in
his
iust
iudgement
with
blockish
sottishnes
,
for
this
their
robbing
of
his
deare
son
of
his
glorie
which
is
due
vnto
him
,
that
whereas
in
this
their
doctrine
they
ioyne
other
meanes
&
helpes
,
to
deliuer
men
from
their
sinnes
,
to
the
salue
,
and
plaister
which
Christ
hath
made
,
as
though
his
were
either
not
broade
enough
to
couer
the
sore
,
or
not
good
enough
to
cure
it
,
the
meanes
that
they
deuise
are
so
childishe
and
so
vnfit
to
be
mingled
with
the
precious
bloude
of
Christ
,
as
that
they
make
themselues
ridiculous
,
in
attributing
deliuerance
from
sinne
vnto
them
.
As
for
example
,
they
attribute
the
power
to
deliuer
from
sinne
to
their
holie
water
,
holy
oyle
,
holy
salt
,
holy
creame
,
holy
breade
,
holy
palmes
,
holy
crosse
;
yea
and
to
what
toye
soeuer
,
if
it
be
but
a
graine
,
or
a
beade
hollowed
of
the
Pope
;
as
their
seruice
bookes
,
which
yet
they
vse
,
and
too
too
grosse
experience
,
haue
taught
vs
.
Sinne
is
so
small
a
matter
with
them
,
that
some
sinnes
must
needes
of
their
own
nature
be
veniall
,
and
therefore
our
learned
Rhemistes
in
their
notes
vppon
the
10.
of
Mat.
hold
that
a
Bishoppes
blessing
will
wipe
them
out
;
going
on
pilgrimage
,
offering
of
Candels
to
stocks
&
stones
,
and
such
like
deedes
of
deuotion
inioyned
by
a
Ghostly
Father
in
waie
of
penaunce
;
yea
saying
of
fiue
Aue
Maries
,
three
Pater
nosters
,
and
three
Creedes
are
counted
of
them
good
meanes
of
satisfactions
to
deliuer
the
beleeuer
from
that
which
the
pretious
&
bloudy
satisfaction
of
Christ
hath
not
deliuered
him
from
.
And
which
is
of
al
the
rest
most
absurd
,
a
number
of
them
(
as
it
is
too
wel
known
by
their
attempts
,
&
practises
both
in
Englande
and
else
where
)
,
are
growen
to
bee
of
this
opinion
,
that
traiterouslie
and
treacherouslie
to
murther
their
naturall
Prince
,
for
that
hee
or
shee
fauoreth
not
the
Popishe
faith
,
is
become
nowe
a
meanes
to
merite
and
to
obtayne
plenarie
remission
of
all
sinne
,
to
the
partie
that
will
hazarde
his
life
to
doe
it
,
and
yet
this
they
wil
not
graunt
that
the
beleeuer
in
Iesus
Christ
canne
haue
,
by
Christes
dying
a
most
bitter
death
.
O
horrible
blasphemie
,
and
yet
their
daylie
practise
putteth
vs
out
of
doubt
,
that
this
is
their
opinion
,
and
their
couering
and
shrowding
their
manifold
treasons
vnder
the
pretence
of
their
religion
confirmeth
the
same
.
And
wheras
to
saluation
two
thinges
are
necessarie
,
first
quite
to
bee
deliuered
from
sinne
and
from
the
daunger
thereof
,
which
otherwise
woulde
sinke
vs
downe
to
hell
:
and
then
a
perfect
righteousnesse
,
that
can
not
but
bee
so
accompted
in
the
righteous
and
iust
iudgement
of
God
.
Whereby
a
right
claime
and
title
may
bee
had
to
heauen
,
and
both
these
are
fully
prouided
and
prepared
for
all
right
beleeuers
,
in
the
Messias
,
as
after
you
shall
heare
.
As
they
will
not
seeke
for
the
former
in
his
satisfactions
alone
,
but
partly
also
in
their
own
:
so
concerning
the
latter
,
they
euen
with
the
blind
and
pharisaicall
Iewes
Rom.
10.3
.
are
so
ignorant
of
the
righteousnesse
whirh
God
in
Christ
hath
prepared
to
make
men
righteous
by
,
that
they
seeke
to
that
end
still
to
establish
their
owne
righteousnesse
.
For
at
no
hand
they
can
abide
,
that
men
should
beleeue
that
the
righteousnesse
of
Christ
should
be
imputed
vnto
the
beleeuer
in
Christ
for
righteousnesse
.
This
they
count
absurde
,
and
therefore
in
their
Tridentine
Conuenticle
accurse
it
as
an
heresie
.
In
the
meane
time
holding
,
that
the
workes
which
they
themselues
doe
after
faith
,
is
the
formall
righteousnesse
,
whereby
they
deserue
to
bee
accompted
righteous
before
God
.
In
which
point
(
because
their
owne
consciences
tell
them
,
that
their
doctrine
soundeth
greatly
to
the
derogation
of
Christs
glorie
)
to
coulour
the
Antichristianity
thereof
as
well
yet
as
may
bee
,
they
haue
now
found
out
this
deuise
to
say
,
that
their
owne
works
are
not
so
of
their
owne
worthinesse
,
&
absolutenesse
,
but
through
the
worthinesse
of
the
merites
of
Christ
.
Which
in
effect
,
in
plainer
tearms
is
to
say
,
that
Christ
came
not
perfectly
to
saue
by
himselfe
,
&
to
be
a
full
sauiour
in
his
own
person
,
but
to
merite
:
that
men
might
by
their
own
works
be
their
own
sauiours
:
as
though
Christ
died
to
be
our
sauior
,
to
post
ouer
either
part
,
or
the
whole
of
that
his
office
to
any
thing
wrought
by
man
.
And
as
their
doctrine
is
,
so
is
their
faith
.
For
to
take
it
at
the
best
(
as
now
they
haue
fined
it
)
thereby
they
seek
in
Christ
but
their
former
iustification
:
which
they
account
nothing
els
,
but
the
first
translation
from
the
state
of
mere
naturall
men
,
to
the
state
of
grace
&
fauor
of
God
.
And
yet
euen
herunto
they
hold
,
that
men
may
haue
workes
of
preparation
of
their
owne
common
abilitie
,
left
vnto
them
of
nature
:
but
as
for
sinnes
done
after
this
former
iustification
attained
,
they
beleeue
they
must
flie
to
a
second
refuge
,
which
they
call
the
sacrament
of
Penance
,
for
them
:
and
so
they
beleeue
they
must
either
in
this
life
by
them-selues
,
or
after
in
Purgatorie
,
satisfie
for
these
sinnes
,
partly
by
their
owne
sufferinges
,
and
partly
by
deedes
done
for
them
by
others
,
after
they
bee
dead
.
And
for
the
seconde
iustification
,
which
is
the
consummation
and
perfection
of
the
former
,
they
beleeue
that
that
must
bee
made
vppe
,
and
finished
by
their
owne
merites
,
maden
able
to
merice
their
saluation
by
the
merites
of
Christ
.
And
that
this
is
their
faith
and
their
docerine
euen
nowe
,
I
coulde
make
it
euident
from
point
to
point
out
of
the
Tridentine
councell
,
the
Censurer
of
Coled
,
Canisius
Catechisme
,
the
Romish
Catechisme
,
and
our
of
our
own
coun●rimens
writings
,
which
are
counted
not
the
meanest
of
the
Iesuites
.
But
I
need
not
it
●●ble
you
with
any
further
proofe
thereof
.
For
they
themselues
will
not
deny
it
.
And
yee
hereby
it
cannot
d
ee
but
you
plaiuely
see
,
that
Christ
is
not
the
onely
foundation
to
them
,
wherupon
,
as
vpon
their
onely
foundation
,
they
stand
and
test
.
For
you
see
they
trust
to
stand
before
the
Lorde
pa●tly
by
his
satisfactions
,
pa●●y
by
their
owns
,
par●ly
by
his
merits
,
and
p●●tly
●y
their
owne
and
others
:
and
therefore
they
are
built
but
halflings
at
the
most
vppon
him
,
&
halflings
vpon
themselues
&
others
.
For
whatsoeuer
he
hath
done
for
them
;
yet
vnlesse
their
owne
satisfactions
be
ful
&
their
merits
such
,
as
for
which
they
may
euen
in
the
iustice
of
God
clasme
heauen
,
they
can
be
at
no
rest
,
nor
peace
in
their
consciences
.
And
therefore
because
they
can
neuer
but
doubt
,
whether
their
satisfactions
bee
full
,
&
their
meries
perfect
,
they
hold
,
that
they
may
neuer
haue
an
assured
trust
and
confidence
,
that
they
shall
be
saued
;
but
that
lawfully
they
may
alwaies
be
in
some
doubt
thereof
.
O
what
an
vucōfortable
doctrine
of
desperation
is
this
?
And
yee
so
far
off
are
they
from
being
ashamed
of
this
(
which
is
the
iust
iudgement
of
God
vpon
them
for
leauing
to
rest
vpon
Christ
,
the
only
&
most
stedfast
foundation
)
that
they
are
not
ashamed
that
their
doctrine
be
intitiled
.
A
doctrine
of
doubtfulnesse
:
Yea
they
count
that
their
doubtfulnes
,
humility
:
&
the
assurance
,
that
true
faith
breedeth
,
presumption
.
Euen
the
bare
opening
vnto
you
thus
,
what
the
popish
faith
is
(
I
hope
)
sufficiently
proueth
vnto
you
,
that
they
that
die
in
such
a
faith
,
cannot
bee
saide
to
die
in
the
Lorde
Iesus
,
because
that
out
of
the
Lorde
Iesus
(
you
see
)
in
themselues
and
others
,
they
seeke
a
great
part
of
their
saluation
.
Howbeit
,
because
it
is
a
point
of
great
importance
and
weight
,
and
wherin
as
yet
great
multitudes
will
not
bee
so
easily
resolued
,
let
vs
see
howe
from
point
to
point
this
their
faith
and
religion
is
opposite
and
contrarye
to
Gods
reuealed
will
in
his
worde
.
They
holde
(
as
you
haue
heard
)
generally
this
,
that
Christ
in
his
own
person
,
by
that
which
he
hath
doone
himselfe
,
hath
not
already
done
,
whatsoeuer
is
necessary
for
man
to
be
iustifled
&
saued
by
.
And
therefore
they
ad
thereunto
their
own
satisfactions
&
merits
,
by
his
doings
&
this
togither
,
to
make
vp
their
iustification
,
&
saluation
.
But
the
scripture
saith
.
Heb.
7.25
.
he
is
able
perfectly
to
saue
those
,
that
come
vnto
God
by
him
:
Heb.
10.10
.
by
the
will
of
God
we
are
sanctified
by
the
offering
of
the
body
of
Iesus
Christ
once
made
;
&
a
litle
after
verse
14.
with
one
offering
hath
he
consecrated
for
euer
them
that
are
sanctified
.
And
Christ
himselfe
that
knew
best
to
giue
an
infallible
note
of
his
owne
body
the
Church
,
telleth
vs
Matth.
22.1
.
that
the
sounde
and
earhand
of
the
true
Messengers
therein
is
this
.
All
things
are
already
prepared
(
namely
in
the
mariage
of
the
kings
son
)
come
vnto
the
mariage
.
Whereby
it
is
most
cleare
the
the
word
setteth
forth
Christ
vnto
vs
as
one
that
of
himselfe
,
&
by
himselfe
hath
already
done
what
soeuer
we
are
to
looke
to
be
saued
by
or
for
.
The
bloud
of
the
son
of
God
doth
clense
vs
from
all
sinne
,
Iohn
.
1.7
.
and
least
this
should
be
taken
as
spoken
onely
of
sinnes
before
faith
,
Iohn
addeth
,
and
putteth
himselfe
in
the
number
,
and
yet
long
before
that
be
had
faith
;
If
we
say
,
we
haue
no
sin
,
we
deceiue
our selues
,
&
the
truth
is
not
in
vs
:
If
we
acknowledge
our
sinnes
he
is
faithfull
&
iust
,
to
forgiue
vs
our
sinnes
,
&
to
clense
vs
from
all
vnrighteousnes
.
If
they
reply
,
that
all
this
proueth
but
remissionem
omnis
culpae
,
that
is
forgiuenesse
of
the
fault
or
guilt
onely
,
of
all
our
sinnes
,
and
not
also
of
the
punishment
,
I
proceede
and
aske
them
,
whether
the
curse
of
the
lawe
and
damnation
bee
not
punishmentes
due
for
sinne
,
and
then
whether
these
be
not
the
greatest
,
and
include
not
the
rest
.
They
cannot
deny
,
but
these
are
punishments
due
for
sinne
,
&
that
the
greatest
also
including
all
other
.
If
therefore
the
Scripture
teach
vs
,
that
Christ
hath
freed
vs
from
these
,
then
it
is
euident
,
that
he
hath
freed
vs
from
all
.
Wherefore
marke
that
it
is
thus
written
,
Rom.
8.1
.
There
is
no
condemnation
to
those
that
are
in
Christ
:
&
Gal
,
3.13
.
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
when
he
was
made
a
curse
for
vs
.
If
it
were
not
thus
,
that
they
that
beleeue
in
Christ
were
assured
,
that
Christ
had
freed
them
both
from
all
their
sinnes
,
and
also
from
their
penalty
due
therefore
,
how
coulde
it
be
true
that
we
read
:
Rom.
5.1.2
.
that
they
that
are
iustified
by
faith
haue
peace
with
God
through
Christ
,
&
accesse
to
his
grace
,
wherin
they
stand
&
re●olce
?
And
if
there
were
not
yet
enough
done
to
satisfie
the
iustice
of
God
,
why
did
Christ
say
giuing
vp
the
ghost
cosummatum
est
,
it
is
finished
?
Ioh.
19.30
.
And
why
is
the
promise
to
al
Gods
children
vttered
in
these
wordes
,
Ierem.
31.34
.
I
will
forgiue
their
iniquitie
,
and
remember
their
sinnes
no
more
?
Yea
how
can
it
stand
with
Gods
iustice
,
that
hauing
for-giuen
to
the
beleeuer
all
his
sinnes
,
hee
yet
should
punish
him
for
them
,
and
cause
him
to
satisfie
for
them
:
Will
God
punish
and
driue
to
satisfaction
,
where
the
cause
is
already
taken
away
?
&
when
he
hath
been
satisfied
at
once
already
to
the
vttermost
farthing
,
as
it
is
euident
he
hath
beene
in
Chryst
for
al
that
beleue
in
him
?
For
other
wyse
Christ
hauing
taken
vpon
him
to
satisfie
the
iustice
of
his
heauenlye
Father
shoulde
not
,
nor
coulde
not
haue
risen
agayne
,
ascended
into
heauen
,
and
sit
at
the
right
hand
of
his
father
.
Thereby
it
is
euident
,
that
by
his
abasement
,
he
hath
fully
satisfied
his
father
&
gone
through
with
the
work
he
took
in
hand
,
&
is
now
able
to
apply
the
same
to
those
the
be
his
.
Yea
but
all
this
letteth
not
(
wil
they
say
)
but
that
we
may
hold
still
,
that
by
our
satisfactions
God
in
part
is
satisfied
,
seeing
we
graunt
that
they
are
made
auailable
satisfactions
by
Christes
satisfaction
.
Yea
but
that
were
yet
to
say
,
that
Christ
purgeth
his
from
their
sinnes
not
by
himself
,
but
by
the
helpe
and
sufferings
of
others
:
the
plaine
contrary
whereof
wee
reade
,
Heb.
1.3
.
in
these
words
,
He
hath
by
himself
,
purged
our
sinnes
.
How
say
you
then
to
manyfold
afflictions
,
and
in
the
ende
to
death
,
laid
vppon
them
,
that
beleeue
,
say
they
?
I
answeare
,
that
these
are
no
satisfactions
to
God
for
sinnes
already
committed
,
but
they
are
his
fatherly
chastisements
,
to
admonish
vs
to
repent
vs
of
sinnes
paste
,
and
to
take
heed
of
sinne
hereafter
.
And
they
are
both
occasions
to
them
to
exercise
their
vertues
,
and
to
those
that
are
without
instructions
to
take
heed
of
going
on
in
wickednes
,
seeing
the
Lord
so
chastiseth
his
owne
house
.
And
as
for
death
,
the
stinge
thereof
is
taken
away
in
respect
of
such
;
soy
howsoeuer
it
be
&
remain
the
rewarde
of
sin
to
the
vnbeleeuer
,
yet
to
them
the
beleeue
,
it
is
but
the
last
strok
of
the
battel
,
&
as
the
dore
thorow
which
they
passe
from
this
worlde
full
of
misery
to
the
next
full
of
ioy
and
felicity
.
It
is
a
pitifull
thing
,
that
of
these
they
cannot
tell
what
to
make
,
vnlesse
they
make
them
meanes
to
derogate
from
the
most
sufficient
and
infinite
satisfaction
made
by
Christ
.
If
the
glory
of
Christ
were
deare
vnto
them
,
as
it
ought
,
&
they
were
perswaded
,
as
they
should
,
that
he
was
both
able
&
willing
to
go
thorow
with
the
worke
which
he
tooke
in
hand
;
that
is
,
to
be
a
perfect
and
a
ful
Sauiour
in
himselfe
,
and
by
himselfe
,
whatsoeuer
they
thought
of
them
,
they
would
not
once
dare
to
cause
them
to
encroch
thus
vpon
his
office
.
Alas
it
is
lighter
then
vanitie
it selfe
for
them
to
say
,
that
by
the
vertue
of
Christ
there
is
deserued
for
them
that
beleeue
in
him
,
that
eternall
punishments
due
to
them
,
should
be
turned
into
temporall
,
&
y
for
his
sake
God
will
content
himself
with
these
.
For
first
it
is
a
mere
deuise
of
their
owne
head
,
vtterly
without
warrant
from
Gods
reuealed
wil
in
his
word
:
secondly
howe
can
it
stand
with
any
reason
,
that
he
the
for
Christs
sake
wil
forgiue
the
greater
,
wil
stick
at
the
lesse
,
that
he
that
will
forgiue
the
eternal
punishment
,
wil
not
for-giue
the
temporary
:
And
lastly
what
a
toy
is
it
to
imagine
,
that
Christ
tooke
so
much
paines
to
satisfie
the
iustice
of
his
heauenlye
father
,
to
leaue
the
accomplishment
thereof
to
the
vncertainty
of
mens
satisfactions
?
And
truely
as
you
see
by
this
that
I
haue
said
,
their
vanity
&
contrariety
to
the
word
writren
in
this
particular
pointe
of
their
faith
concerning
remission
of
sinnes
,
so
if
you
will
listen
but
a
while
,
you
shall
finde
their
fault
as
great
in
the
next
,
concerning
their
iustifying
vp
,
or
making
of
themselues
righteous
by
their
owne
righteousnesse
done
after
faith
.
Concerning
which
point
you
are
to
vnderstand
(
dearly
beloned
)
that
the
quistyon
betweene
vs
and
them
therein
is
not
(
as
they
woulde
make
the
woorlde
beleeue
)
whether
Chryst
be
of
power
in
them
that
beleeue
aftertually
to
cause
them
to
dye
to
sinne
&
lyue
to
righteousnes
For
(
as
you
haue
before
hearde
)
I
haue
already
betermyned
,
that
vnlesse
it
be
a
faith
arc●●panyed
with
that
power
,
it
is
a
deade
,
and
〈◊〉
fayth
.
And
therefore
wee
as
earnestlye
〈◊〉
them
that
beleue
to
bring
forth
fruits
worthy
of
forth
;
as
they
can
doe
for
their
lyues
.
But
herein
lyeth
the
questyon
,
whether
fayth
iustifye
for
the
worke
it
bryngeth
foorth
,
or
for
Chrystes
〈◊〉
whom
it
apprehendeth
:
and
so
whether
wee
may
trust
to
these
good
fruites
,
when
wee
haue
brought
them
foorth
,
as
that
thereby
wee
may
thinke
and
beleue
we
are
iustyfied
before
God
,
&
〈◊〉
ma●ited
to
be
sai●ed
.
We
say
,
wee
may
not
account
other
wyse
of
them
then
as
of
fruit
as
and
●●●rctes
,
of
out
full
iustification
appre●●●ded
in
Christ
,
seruing
to
the
glory
of
God
,
Mit.
5.16
.
and
to
testifie
,
both
to
our
se●●●●
and
others
,
that
saluation
is
pr●p●●●d
for
vs
in
Christ
in
heauen
.
Iohn
.
13.35.2
Pe●
.
1.5
.
And
in
no
case
●ar●
we
make
them
any
cause
,
eyther
of
our
iustification
or
saluation
.
But
we
say
with
Saint
Barnard
ser.
1
de
ann●●●●●tione
Mari●
,
that
thou
canst
not
deser●e
et
●●●all
life
by
any
woorkes
,
〈…〉
merites
are
not
such
that
●rer●all
life
〈…〉
,
as
that
God
shoulde
doe
man
wrong
if
therefore
he
shoulde
not
giuen
it
;
for
our
good
woorkes
are
Gods
giftes
,
and
so
for
them
wee
are
indebted
to
him
,
and
not
hee
to
vs
.
They
accompt
of
them
as
of
a
meritorious
cause
of
their
saluation
,
and
as
of
the
formall
cause
of
their
iustification
,
and
therefore
to
that
end
they
doe
them
,
and
trust
in
them
.
Wheras
we
hold
,
that
wee
bee
in
the
state
of
iustification
onely
,
for
Chrysts
sake
apprehended
by
faith
:
and
that
therefore
wee
shal
bee
saued
for
his
sake
onely
,
and
not
for
our
workes
at
all
Let
vs
now
therefore
heare
,
what
the
Scripture
sayth
to
the
determination
of
this
question
.
That
saying
of
Christ
to
his
(
Luke
.
17.10
)
.
is
directly
contrary
to
their
position
,
where
hee
sayth
,
when
ye
haue
doone
all
those
thinges
that
are
commanded
you
,
say
wee
are
vnprofitable
seruantes
:
wee
haue
doone
that
which
was
our
duetie
to
doe
.
For
heereby
not
in
way
of
curtesie
(
as
some
of
them
haue
sayde
.
)
but
in
sadnesse
we
are
taught
,
that
if
wee
kept
the
whole
lawe
in
euery
pointe
,
which
neuer
man
did
,
but
Christ
,
that
yet
we
are
to
account
our selues
so
farre
from
hauing
merited
any
thing
thereby
at
Gods
handes
,
that
we
are
to
thinke
,
we
haue
but
payde
him
that
which
we
ought
him
:
and
therefore
merited
no
more
at
his
handes
,
than
an
olde
ill
better
may
say
he
hath
merited
at
his
creditours
handes
,
when
he
payeth
him
but
his
hare
owne
,
How
much
more
stronglye
then
doeth
this
place
bynde
vs
from
hauing
that
conceite
of
our
woorkes
,
when
wee
haue
doone
them
,
that
thereby
we
are
iustified
and
merite
heauen
?
Seeing
that
the
very
best
woorkers
of
vs
al
,
when
wee
haue
doone
what
we
canne
,
yet
finde
our selues
scarce
able
,
where
wee
owe
God
golde
,
to
paye
him
leade
,
where
wee
owe
him
thousandes
to
pay
him
hundredes
,
yea
to
aunswere
him
one
of
a
thousande
,
Iob.
9.3
.
in
so
much
that
the
righteousnesse
of
the
righteous
is
but
as
a
steyned
cloath
,
Isa.
64.6
.
And
therefore
Paul
,
though
hee
wrote
the
Epistle
to
the
Phillippians
a
litle
before
his
death
,
when
hee
was
full
of
sufferinges
for
CHRIST
,
and
of
all
kinde
of
good
woorkes
,
yet
he
in
the
3.
Chapter
therof
protesteth
,
not
onelye
in
the
preter
tense
,
that
hee
counted
all
his
pharisaicall
righteousnesse
before
his
,
conuersion
,
but
all
then
in
the
present
tense
,
but
doung
,
that
hee
might
winne
Christ
,
and
might
be
founde
in
him
,
not
hauing
his
owne
righteousnesse
,
which
is
of
the
Lawe
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnesse
which
is
of
GOD
through
fayth
,
verse
.
8.9
.
Wherefore
hee
boldlye
concludeth
,
Titus
.
3.5
.
thus
,
Not
by
the
woorkes
of
righteousnesse
(
which
no
doubt
,
are
woorkes
doone
in
fayth
;
for
otherwyse
they
were
not
to
be
called
woorkes
of
righteousnesse
,
but
rather
woorkes
of
vnrighteousnesse
)
which
wee
haue
doone
,
but
according
to
his
mercy
he
saued
vs
.
Now
to
make
it
cleare
,
that
by
this
righteousnesse
of
GOD
,
whereby
Paule
through
faith
in
Christ
woulde
bee
righteous
before
GOD
,
is
ment
not
an
inherent
righteousnesse
in
mans
owne
selfe
,
Paul
opposeth
it
to
that
righteousnesse
in
himselfe
.
And
besides
Romanes
.
10.1.2.3
.
they
are
seuered
,
in
that
the
one
is
called
the
righteousnesse
of
God
,
the
other
mans
owne
righteousnesse
.
But
most
cleare
is
that
Romains
.
1.17
.
where
hee
affirmeth
that
that
righteousnesse
,
which
is
called
the
righteousnesse
of
GOD
,
is
reuealed
by
the
Gospell
from
faith
to
faith
.
For
it
is
written
,
The
iust
shall
liue
by
fayth
,
Whereby
▪
it
is
most
euident
,
that
this
inherent
righteousnes
,
which
they
would
haue
to
make
them
righteous
by
,
is
reuealed
by
the
morall
law
.
And
therefore
you
shall
finde
,
that
Paul
.
Rom.
10.5.6
,
7.8.9
.
distinguisheth
the
righteousnes
of
the
lawe
,
from
the
righteousnes
that
commeth
by
faith
.
And
Rom.
3.21
.
that
hee
in
plaine
tearmes
thus
determineth
this
matter
.
Now
is
the
righteousnes
of
God
made
manifest
without
the
law
,
hauing
witnesse
of
the
Law
,
and
the
Prophetes
,
to
witte
the
righteousnesse
of
God
by
the
faith
of
Iesus
Christ
vnto
all
and
vppon
all
that
beleeue
.
Which
coulde
not
bee
,
if
the
righteousnes
of
God
were
the
good
workes
that
are
in
men
,
for
we
come
to
the
knowledge
of
them
by
the
Lawe
.
This
is
called
the
righteousnesse
of
God
in
an
excellencye
,
because
the
righteousnesse
of
Christ
is
the
righteousnesse
of
one
that
is
God
,
and
is
indeede
a
righteousnesse
absolute
before
God
,
for
the
which
he
cannot
but
account
them
righteous
to
whom
it
is
imputed
by
fayth
.
In
an
inferiour
sort
the
godlynesse
in
Gods
children
maye
be
called
a
righteousnesse
of
God
,
because
it
is
wrought
in
them
by
his
spirite
:
but
yet
(
as
appeareth
by
these
places
)
it
is
not
that
righteousnesse
,
whereby
we
may
dare
perswade
one selues
that
wee
are
made
righteous
before
hym
,
but
onely
a
fruite
proceeding
from
that
,
applyed
first
vnto
vs
,
and
then
testifiyng
thereof
.
Further
howe
could
it
be
sayde
truely
,
that
life
euerlastyng
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
the
free
gift
of
God
,
Ro.
6.23
.
if
it
come
at
all
by
meryte
?
To
imagyne
that
it
may
come
of
grace
and
also
of
workes
,
it
is
flat
agaynst
Paul
Rom.
11.6
.
where
he
sayth
,
If
it
be
of
grace
,
it
is
no
more
of
works
,
or
else
were
grace
no
more
grace
but
if
it
be
of
works
it
is
no
more
grace
,
or
else
were
work
no
more
woorke
.
In
which
woordes
he
de●ermineth
,
saluation
to
come
by
merite
of
workes
,
and
by
grace
,
to
bee
so
contrarye
the
one
to
the
other
,
as
if
it
come
the
one
way
,
it
cannot
come
at
al
by
●he
other
.
It
cannot
bee
sayde
to
the
shifting
off
of
this
place
with
any
reason
,
that
here
by
works
are
meant
workes
onely
done
before
faith
,
for
he
speaketh
generally
heere
of
woorkes
without
distinction
.
And
therefore
very
well
saide
,
August
.
contra
Pelag.
&
Caelest.
lib.
2.
cap.
24.
Gods
grace
shal
be
grace
no
way
vnlesse
it
be
free
euery
way
,
and
the
drift
of
the
Epistle
to
the
Galath
.
is
flatly
and
directly
against
such
as
would
be
saued
partly
by
grace
through
faith
in
Christ
,
and
partly
by
their
workes
following
faith
.
For
they
were
neuer
taught
by
the
false
Apostles
,
neithee
did
they
then
holde
,
iustification
by
workes
done
before
faith
,
or
by
workes
alone
.
And
yet
Paul
speaking
to
the
purpose
to
confute
them
saith
,
If
righteousnes
come
by
the
lawe
,
Christ
died
in
vaine
,
Gal.
2.21
.
&
Chap.
5.4
.
ye
are
albolished
from
Christ
,
whosoeuer
are
iustified
by
the
lawe
,
ye
are
fallen
from
grace
.
Vpon
which
ground
said
Augustine
in
his
preface
vppon
the
31.
Psal.
If
thou
wilt
haue
nothing
to
doe
with
grace
,
boast
thy
merits
:
and
Chrysostome
3.
ad
Gal.
saith
thus
,
●hey
saide
,
accursed
is
hee
,
that
leaneth
onely
to
faith
.
Paul
sheweth
,
that
hee
that
so
doeth
is
blessed
.
And
Ambrose
also
vpon
the
same
warrant
1.
Cor.
1.
affirmeth
,
that
it
is
appointed
of
GOD
,
that
he
that
beleeueth
in
Christ
shal
be
saued
without
woorkes
onele
by
faith
,
freely
receiuing
remission
of
his
sinnes
.
And
least
they
should
cauill
,
and
say
(
as
they
are
not
ashamed
to
doe
)
that
by
workes
of
the
lawe
are
vnderstoode
onely
workes
done
before
faith
,
by
the
direction
of
the
Lawe
,
without
the
infusion
of
the
speciall
grace
of
GOD
through
Christ
,
marke
how
notably
to
preuent
that
popish
shift
chap.
2.15.16
.
he
saieth
,
Wee
that
are
Iewes
by
nature
and
not
sinners
of
the
Gentiles
know
,
that
a
man
is
not
iustified
by
the
workes
of
the
Lawe
,
but
by
the
faith
of
Iesus
Christ
.
Euen
we
(
I
say
)
haue
beleeued
in
Iesus
Christ
,
that
we
might
be
iustified
by
the
faith
of
Christ
,
and
not
by
the
woorkes
of
the
lawe
,
because
that
by
the
workes
of
the
Lawe
no
fleshe
shal
be
iustified
.
In
which
words
he
excludeth
from
the
office
of
iustifying
not
onely
the
workes
of
vnbeleeuers
,
but
also
of
them
that
beleeue
,
saying
,
that
he
and
such
as
he
was
,
which
beleeued
in
Christ
did
so
beleeue
,
not
that
they
might
bee
enabled
thorowe
their
owne
woorkes
to
iustifie
vp
themselues
,
but
the
plaine
contradictorie
,
that
is
,
that
they
beleeued
in
him
,
that
they
might
still
bee
iustified
by
their
faith
in
him
,
and
not
by
their
woorkes
,
which
were
woorkes
done
after
their
faith
,
though
he
calleth
them
the
workes
of
the
Lawe
,
because
therein
they
were
prescribed
.
Againe
,
where
haue
they
any
grounde
for
this
pointe
of
diuinitie
,
that
CHRIST
merited
that
their
workes
or
the
woorkes
of
any
shoulde
bee
meritorious
?
Doe
they
not
see
,
that
this
were
in
effect
to
say
,
that
CHRIST
communicateth
his
owne
glorious
office
of
beeing
a
Sauiour
to
those
workes
,
and
so
remaineth
not
a
full
and
a
perfect
Sauiour
in
him-selfe
and
by
himselfe
?
Whereas
we
reade
flatly
to
the
contrary
Isai.
43.11
.
where
hee
sayth
vnto
vs
thus
,
I
,
euen
I
am
the
Lorde
,
and
beside
me
,
there
is
no
sauiour
.
To
conclude
therefore
this
point
,
if
the
righteousnesse
that
GOD
hath
prouided
for
vs
in
CHRIST
,
were
not
the
righteousnesse
that
should
make
vs
righteous
,
why
is
it
,
that
wee
reade
,
that
the
faithfull
shall
say
,
Isai
.
45.24
.
In
the
Lorde
haue
I
righteousnesse
and
strength
:
and
that
his
name
shall
be
our
righteousnesse
,
Ierem.
23.6
.
&
33.16
.
And
that
the
Messias
shall
bring
with
him
an
euerlasting
righteousnesse
,
Dan.
9.24
.
Who
seeth
not
,
that
it
is
,
seeing
God
hath
appointed
,
that
we
shoulde
be
so
iustified
,
as
that
the
whole
glorie
may
bee
his
,
and
none
ours
,
(
which
cannot
be
,
if
it
come
by
any
woorkes
at
all
,
done
by
vs
,
Rom.
3.27
.
&
4.4
.
.
)
to
make
vs
conclude
with
Paul
,
that
he
is
made
of
God
vnto
vs
wisedome
,
righteousnes
,
sanctification
and
redemption
,
that
he
that
reioyceth
,
may
reioice
in
him
,
1.
Cor.
1.30.31
.
If
yet
they
wil
say
,
that
this
cannot
be
,
that
we
shoulde
bee
termed
or
accounted
righteous
by
a
righteousnesse
that
is
not
in
our selues
,
but
in
Christ
I
aske
them
why
they
holde
so
?
They
must
answere
,
because
it
is
a
principle
in
Philosophie
,
that
the
accident
must
bee
in
the
subiect
whereof
it
hath
denomination
.
To
whom
fiest
I
answere
,
that
it
is
not
in
vaine
that
Saint
Paul
hath
giuen
vs
this
warning
,
be
w●●e
least
there
be
any
,
that
spoile
you
through
vaine
Philosophie
.
Colos.
2.8
.
Secondly
I
say
,
that
howsoeuer
this
be
a
sounde
principle
in
Philosophie
,
yet
it
is
false
in
diuinitie
:
which
I
prooue
thus
,
Christ
was
one
in
whom
there
was
no
sin
,
Isai.
53.8
.
and
yet
we
read
that
the
Lorde
laide
vpon
him
the
iniquities
of
vs
all
,
verse
.
6.
In
so
much
that
he
was
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
,
and
the
chastisement
of
our
peace
was
laide
vpon
him
and
with
his
stripes
we
are
healed
,
ver.
5.
Whereby
I
see
that
our
vnrighteousnesse
was
imputed
vnto
him
,
though
there
were
no
vnrighteousnesse
at
all
inherent
in
him
.
Where-uppon
it
must
needes
followe
,
that
as
well
may
his
righteousnesse
bee
imputed
vnto
vs
,
which
beleeue
,
that
of
our selues
are
vnrighteous
.
Yea
no
doubt
of
it
,
that
change
hath
GOD
made
with
vs
in
him
,
to
impute
vnto
him
our
vnrighteousnesse
,
that
his
righteousnesse
might
bee
imputed
vnto
vs
.
For
we
reade
,
that
hee
was
made
sinne
for
vs
which
knewe
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
GOD
in
him
.
2.
Cor.
5.12
.
By
Iohn
therefore
hee
willeth
the
Laodiceans
(
Apoc.
3.
)
to
come
to
him
,
to
buy
of
him
but
freely
Isai.
55.
1.
)
long
white
garmentes
to
couer
their
nakednes
,
vers.
18.
That
is
,
to
haue
at
his
hands
by
faith
perfect
righteousnesse
whereby
they
may
bee
made
righteous
.
And
what
peeuishnes
is
this
to
deny
the
imputation
of
Christes
righteousnesse
to
the
beleeuer
in
him
,
and
to
holde
that
the
righteousnesse
of
Saints
may
bee
imputed
vnto
him
that
buyeth
a
pardon
,
which
they
all
holde
?
And
how
can
it
bee
otherwise
but
that
his
righteousnesse
shoulde
bee
the
righteousnes
of
all
them
that
beleeue
in
him
?
For
it
being
,
as
it
is
,
an
infinite
and
absolute
righteousnesse
,
and
they
that
beleeue
in
him
thereby
being
(
as
you
haue
heard
)
in
him
and
one
with
him
,
how
can
it
be
I
say
any
otherwise
,
but
that
those
thinges
that
bee
in
him
should
so
farre
bee
communicated
vnto
them
,
as
is
meet
and
necessarie
for
them
?
Whereupon
it
commeth
,
that
we
reade
Apoc.
3.21
.
he
saith
,
that
he
will
grant
to
them
that
ouercome
,
to
sitte
with
him
in
his
throne
,
as
he
ouercomining
sitteth
with
the
father
in
his
.
But
to
passe
from
this
point
to
the
last
particular
branch
of
their
faith
,
wherein
they
plainely
confesse
that
their
faith
breedeth
not
in
them
assuraunce
and
confidence
of
their
saluation
,
but
such
a
hope
onely
as
may
be
ioyned
with
doubtfulnesse
,
whether
it
shal
be
so
in
the
ende
or
no.
I
will
easily
grant
them
,
that
as
long
as
they
builde
beside
the
onely
foundation
Christ
,
as
they
doe
vpon
the
satisfactions
and
merites
of
man
,
it
cannot
be
otherwise
.
Nay
I
say
further
,
that
(
forasmuch
as
there
is
no
couenant
betwixt
God
and
man
of
any
saluation
,
but
onely
in
Christ
Iesus
the
promised
seede
,
for
all
the
promises
runne
in
the
singular
number
,
In
one
which
is
Christ
,
Gal.
3.16
.
and
they
are
all
yea
&
amen
in
him
,
2.
Cor.
1.20
.
)
it
is
horrible
presumption
(
so
farre
off
it
is
from
being
humility
)
for
them
once
to
hope
,
or
to
call
in
question
,
whether
they
may
or
shal
be
saued
,
seeking
for
any
part
thereof
,
for
any
thing
that
is
not
be
.
For
it
is
to
looke
after
some
fort
to
bee
saued
after
a
meere
fancy
and
deuise
of
man
,
full
of
robberie
and
blasphemy
against
Iesus
Christ
:
which
howe
absurd
it
is
let
any
man
iudge
.
And
as
long
as
their
owne
consciences
enforce
them
to
confesse
,
that
they
haue
no
better
faith
than
this
,
let
them
be
assured
,
that
though
they
we
are
their
tongues
to
the
stumpes
,
and
their
knees
till
there
grow
bornes
on
thrm
in
praying
to
GOD
for
their
saluation
,
they
shall
neuer
be
heard
.
For
it
is
written
,
Iam.
1.6.7
.
Let
him
aske
in
faith
,
&
wauer
not
,
for
he
that
wauereth
is
like
the
waue
of
the
Sea
tost
and
caried
awaie
:
neither
let
that
man
thinke
that
he
shall
receaue
any
thing
of
the
Lord
.
And
whereas
an
assured
confidence
of
saluation
in
Christ
is
counted
of
them
presumption
,
I
say
they
may
be
ashamed
but
once
to
thinke
so
.
For
vnto
the
right
beleeuer
God
hath
first
giuen
his
generall
promise
,
that
such
a
one
whatsoeuer
hee
be
shall
not
perish
,
but
haue
eternall
life
,
Iohn
.
3.16
.
And
this
woorde
is
in
writing
in
the
place
before
named
,
and
else
where
very
often
in
GODS
booke
,
and
in
the
vse
of
the
Sacramentes
it
is
particularly
applyed
to
euery
one
that
so
beleeueth
Roman.
4.
verse
.
11.
And
besides
all
this
the
spirite
of
GOD
inwardly
in
the
heartes
of
all
such
teacheth
them
to
crie
Abba
,
Father
,
Romanes
.
8.15
.
and
testifieth
to
their
spirits
,
that
they
are
the
children
of
God
,
ver.
16.
and
so
sealeth
them
vp
to
the
day
of
redemption
,
2.
Corint.
1.22
.
Vpon
which
euidence
to
grounde
an
assured
confidence
to
enioye
the
thing
promised
,
who
may
not
?
Yea
the
Lord
hauing
giuen
such
euidence
&
ground
vnto
vs
,
of
assurance
;
who
seeth
not
,
that
this
notwithstanding
to
doubt
,
whether
the
thing
promised
shall
bee
giuen
vs
or
no
,
is
most
horrible
sinne
against
the
Lorde
,
calling
his
trueth
into
question
,
1.
Iohn
5.10
?
.
And
therefore
,
whatsoeuer
they
say
to
the
contrary
,
wee
know
it
is
our
dueties
,
to
yeelde
vnto
the
exhortation
made
to
all
them
that
beleeue
aright
in
Christ
,
Heb.
10.19
&c.
.
which
is
this
,
Seeing
therefore
(
brethren
,
)
that
by
the
bloud
of
Iesus
we
may
be
bolde
to
enter
into
the
holy
place
by
the
new
and
liuing
way
,
which
hee
hath
prepared
for
vs
through
the
vaile
,
that
is
,
his
flesh
:
and
seeing
we
haue
an
hie
Priest
,
that
is
ouer
the
house
of
of
God
,
let
vs
drawe
neare
in
a
true
heart
,
in
assurance
of
faith
sprinkled
in
our
hearts
from
an
euill
conscience
,
&
washed
in
our
bodies
with
pure
water
,
and
let
vs
keepe
the
profession
of
our
hope
without
wauering
,
for
he
is
faithful
that
hath
promised
.
Thus
I
hope
you
see
proofe
sufficient
to
prooue
,
Whosoeuer
dieth
bearing
the
marke
of
the
beast
either
in
forhead
or
hand
,
dieth
not
in
the
Lorde
,
but
in
the
Babylonish
,
that
is
,
Antichristian
religion
:
but
whosoeuer
dieth
in
this
popish
faith
,
dyeth
bearing
the
mark
of
the
beast
in
the
forhead
or
hand
:
ergo
so
far
off
is
it
,
that
such
a
one
dyeth
in
Christ
,
that
in
deede
and
trueth
hee
dyeth
in
Antichrist
The
first
part
of
this
argument
they
neither
can
nor
will
deny
.
For
they
reade
vers.
9.10.11
.
that
who
so
worshippeth
the
beast
and
his
image
,
and
receiueth
his
marke
either
in
his
forehead
or
hand
,
the
same
shall
drinke
the
wine
of
Gods
wrath
,
and
be
euerlastingly
tormented
.
Yea
what
then
(
wil
they
say
)
your
assumption
or
second
part
of
pour
argument
is
vtterly
false
.
Well
,
that
then
being
prooued
,
the
conclusion
must
bee
yeelded
vnto
.
This
themselues
grant
that
by
Babylon
(
the
fall
whereof
heere
denounced
shall
followe
vpon
the
preaching
of
the
Gospel
,
vers.
6.7.8
.
)
is
ment
the
florishing
kingdome
of
Antichrist
,
and
they
confesse
,
that
by
wearing
the
marke
of
the
beast
in
foreheade
or
hande
,
is
vnderstoode
perseuering
still
a
fauourer
and
liker
of
Antichristianity
,
notwithstanding
the
warning
here
giuen
to
the
contrary
.
And
if
they
woulde
deny
either
of
these
,
they
coulde
not
for
shame
,
the
text
in
this
booke
and
the
circumstaunces
thereof
,
are
so
preguant
to
prooue
them
.
If
therefore
I
can
prooue
,
that
by
Babylon
here
we
haue
to
vnderstande
Rome
,
Isai.
1.10
.
wee
reade
,
that
God
speaketh
thus
to
the
Princes
and
people
of
Israel
,
that
dwelt
in
Canaan
;
Heare
the
word
of
the
Lord
,
O
Princes
of
Sodome
,
harken
vnto
the
law
of
our
God
,
O
people
of
Gomorrha
.
By
which
reason
most
aptly
after
the
same
figure
of
speech
may
Rome
be
called
Babylon
,
For
as
old
Babylon
vexed
the
Church
in
the
olde
Testament
with
long
captiu●●y
,
so
hath
Rome
done
the
Church
of
Christ
in
the
newe
;
as
that
ouercame
the
Iews
and
burned
their
City
,
so
hath
also
this
doone
by
Titus
and
Vespasian
:
as
Babylon
was
the
seat
and
fountaine
,
when
it
floorished
,
of
Idolatrye
and
all
abhomination
,
so
hath
Rome
beene
both
in
the
time
of
the
beast
and
his
image
,
that
is
,
both
in
the
time
of
Paganisme
vnder
the
heathen
Emperours
,
and
nowe
in
the
time
of
Papisme
vnder
the
Popes
the
Princes
thereof
.
And
it
is
no
small
reason
to
mo●ue
vs
by
Babylon
here
to
vnderstand
Rome
,
that
it
is
called
Babylon
the
great
City
,
that
hath
made
all
nations
drimke
with
the
wine
of
the
wrath
of
her
fornication
,
that
is
,
that
hath
infected
all
nations
with
a
false
faith
and
religion
,
whereby
men
in
falling
from
their
fathonely
in
the
true
and
onely
husbande
Christ
,
fall
to
put
their
trust
and
confidence
in
other
thinges
,
that
are
not
CHRIST
,
and
to
commit
fornication
spiritually
,
with
those
thinges
for
the
which
the
Lorde
is
wroth
with
them
,
Which
cannot
bee
sayde
of
Babylon
in
Chaldea
,
nor
of
any
other
Citye
so
called
.
For
none
of
that
name
haue
doone
so
since
Iohns
time
▪
but
most
fitly
as
appeareth
by
viewe
of
the
popish
doctrine
and
faith
,
may
be
said
of
Rome
,
and
the
Princes
therof
the
Popes
.
So
that
thus
you
see
by
the
way
,
that
their
glory
is
turned
to
their
shaure
.
For
they
bragge
of
their
vninersalitye
and
generall
consent
,
which
yee
see
heare
(
their
doctrine
being
as
you
haue
hard
)
is
a
most
plaine
note
of
the
Antichristian
Babylon
.
But
which
is
of
all
reasons
the
most
forcible
,
whereas
it
cannot
be
denied
,
but
by
the
purple
,
silken
,
and
proud
whore
of
Babylon
is
ment
Antichrist
,
Apoc.
17.4
.
their
she
is
described
sitting
vppon
a
Crimson
coloured
beast
full
of
names
of
blasphemy
,
which
had
seuen
heades
and
ten
homes
vers.
3.
which
seuen
heades
are
by
the
Angell
vers.
9.
expounded
to
be
seuen
mountaines
,
on
which
the
woman
sitteth
.
The
names
of
the
bils
be
these
,
Cap●olitius
,
Palatinut
,
Auentinus
,
Caelius
,
Exquilinus
,
Viminads
,
Quirinasis
,
And
the
woman
is
sayde
verse
.
1●
.
to
be
that
great
Citie
,
which
raigneth
ouer
the
kings
of
the
●a●th
.
Then
by
which
description
it
was
impossible
more
playnely
to
describe
●ome
,
which
then
w●●
the
mistresse
and
these
of
other
Cityes
;
and
a
City
compassing
within
the
●●ies
that
of
seuer
〈◊〉
,
as
euen
boyes
haue
learned
in
the
section
booke
of
Virgils
Georgickes
;
and
as
it
is
not
orsiously
known
otherwise
.
If
〈…〉
not
haue
Rome
to
〈◊〉
the
very
〈◊〉
of
Antichrist
,
let
them
〈◊〉
vs
out
another
City
,
〈◊〉
this
description
agreeth
.
Againe
why
should
the
standing
and
●●●●●●oorishyng
Empire
of
Rome
,
and
the
continuance
of
the
seme
of
the
Empero
●●●ere
,
bee
that
which
letted
and
should
let
the
setling
of
Antichrist
in
his
seaten
,
vntill
it
were
taken
our
of
the
waie
,
2.
Thess
2.7
.
But
to
shewe
that
the
very
seate
of
the
Empire
shoulbe
be
his
seate
,
and
that
the
place
must
be
seft
emptye
for
him
by
the
departure
of
the
Emperour
from
thence
before
he
〈◊〉
come
into
his
chayre
of
pessisonee
?
The
papists
themselues
confesse
that
this
is
Paules
meaning
there
.
And
therefore
Sanders
in
his
booke
of
the
visible
Monarchy
in
his
fourth
demonstration
for
the
defence
of
the
Pope
,
confesseth
that
Hierom
in
his
eleuenth
question
to
Algasia
,
Tertullian
in
his
Apollogie
against
the
Gentiles
,
that
Chryfostome
vpon
the
place
it selfe
,
and
August
.
in
his
20.
booke
de
Ciuitate
Der
cap.
19.
(
vnto
whom
he
might
ad
Ambrose
,
Iraeneus
,
Lactantius
,
with
diuerse
others
also
)
doe
vnderstande
Paul
thereby
to
meane
the
Romane
Empire
.
Which
when
indeede
it
decayed
in
the
West
,
and
tooke
his
seate
in
the
East
at
Constantinople
,
the
Popes
founde
to
be
so
taken
out
of
their
way
,
that
(
as
experience
and
al
storyes
consitme
)
quickly
after
they
grew
to
be
so
Emperor
like
in
the
West
,
that
in
their
kingdom
,
the
wound
that
the
former
beast
had
taken
by
thus
ce●●ouing
his
seat
from
Rome
,
seemed
to
be
healed
,
they
bare
so
liuely
the
image
of
the
former
beast
.
As
for
the
Empire
that
is
now
lest
in
the
West
,
it
is
(
as
it
is
well
known
)
a
thing
in
name
but
not
indeede
,
&
they
haue
so
handled
the
matter
,
that
it
is
as
good
as
quite
taken
out
of
their
way
,
they
may
do
for
all
it
,
what
it
pleaseth
them
:
and
the
other
part
of
the
Empire
is
swallowed
vp
of
the
Turke
.
Lastly
you
are
to
vnderstande
,
that
I
am
not
the
first
,
that
by
Babylon
here
vnderstand
Rome
.
For
euen
then
when
these
uisions
of
Iohn
were
far
harder
to
be
vnderstood
than
nowe
,
in
that
nowe
experience
hath
opened
many
of
them
,
which
it
had
not
then
,
the
anciene
fathers
sawe
that
by
Babylon
heere
was
ment
Rome
.
As
for
example
,
Tertullian
contra
Iudaeos
,
and
Hierom
in
diuerse
places
,
as
in
his
11.
question
to
Algasia
,
in
his
preface
of
Didimus
booke
of
the
holy
Ghost
,
and
in
his
2.
booke
against
Iouinian
.
Yea
our
Rhemistes
,
in
their
notes
vpon
the
last
of
the
first
of
Peter
earnestly
contend
to
prooue
,
that
there
by
Babylon
is
meant
Rome
,
and
vppon
the
17.
of
Iohn
they
dare
not
flatly
deny
,
but
that
there
,
by
Babylon
the
seat
of
the
strumpet
,
may
be
vnderstood
Rome
.
that
that
spirit
that
confesseth
not
that
Iesus
christ
is
come
in
the
flesh
,
that
is
the
spirite
of
Antichrist
.
Whereby
they
would
gather
,
that
they
cannot
be
Antichristian
,
because
they
confesse
,
that
Christ
is
come
in
the
flesh
.
I
answere
them
with
Aug.
wordes
vpon
S.
Iohns
epistle
tract
.
3.
Non
attendamus
ad
linguam
,
sed
ad
facta
,
&c.
Let
vs
not
consider
what
they
say
,
but
what
they
doe
.
For
if
they
al
should
be
asked
with
one
mouth
,
they
would
confesse
the
Lord
Iesus
to
be
Christ
.
But
let
their
tongue
stay
a
while
,
and
aske
their
life
:
for
howsoeuer
in
words
they
confesse
,
that
Iesus
Christ
is
come
in
the
flesh
,
yet
indeed
and
truth
they
deny
it
.
For
he
that
denyeth
the
fruit
&
cause
of
his
comming
(
which
was
as
I
haue
proued
to
be
a
full
,
whole
,
&
sole
sauiour
in
himselfe
and
by
himself
)
they
deny
his
comming
indeede
and
truth
,
whatsoeuer
they
say
in
wordes
.
And
this
is
euident
in
them
,
in
the
they
trust
not
to
his
satisfactions
&
merits
,
without
,
adding
there
to
their
own
in
the
cause
of
their
saluation
.
The
Iews
&
Turks
say
they
knowe
God
,
and
beleeue
in
him
:
but
we
christians
say
,
and
wee
say
truely
,
that
they
neither
know
him
nor
beleeue
in
him
at
all
but
onely
in
an
Idoll
of
their
owne
framing
,
because
they
knowe
him
not
in
the
face
of
his
sonne
Iesus
Christ
.
Arius
in
plaine
words
denied
not
Christ
to
be
God
,
yet
because
he
denyed
that
he
was
equall
to
his
father
,
he
denyed
his
godhead
indeed
.
And
so
though
the
papistes
in
woordes
confesse
Christ
to
be
come
in
the
flesh
,
yet
because
indeede
&
truth
they
will
not
let
him
be
priest
alone
,
to
offer
propitiatory
sacrifice
:
king
alone
,
to
gouerne
by
his
owne
orders
:
prophet
alone
,
to
instruct
by
his
owne
woorde
:
but
(
as
it
is
most
euident
)
ioyne
vnto
him
a
succession
of
priestes
to
iterate
his
sacrifice
,
which
he
offered
once
for
all
,
Heb.
9.25.26
.
alter
his
lawes
and
orders
,
ad
and
detract
at
their
pleasure
too
and
from
his
reuealed
and
written
woorde
,
as
the
face
and
practise
of
their
Church
teacheth
,
indeede
and
truth
they
deny
that
he
is
come
in
the
flesh
.
And
it
appeareth
by
the
prophecies
that
wee
haue
in
the
scripture
of
Antichrist
,
that
hee
shall
not
bee
so
blunt
a
foole
:
as
flatly
and
in
playne
tearmes
to
denye
so
manifest
an
article
of
fayth
,
as
this
is
,
but
hee
and
his
shall
come
and
set
abroach
their
false
doctrin
through
hypocrisie
.
1.
Tim.
4.2
.
In
so
much
that
antichristianitye
2.
Thess
2.7
.
.
is
called
a
mistery
of
iniquitie
,
that
is
an
iniquity
that
not
all
at
once
and
openly
shall
shew
is
selfe
,
but
that
shall
come
in
by
soft
and
stealing
pases
so
shrowded
and
hid
vnder
a
shew
of
godlinesse
.
that
it
should
not
easily
be
espyed
.
And
therefore
Christ
Mat.
13.25
,
26.
compareth
this
bad
seed
to
tares
,
which
the
good
seedmans
foe
,
sowed
amongst
the
good
wheat
,
while
men
slept
,
&
then
slielye
went
his
waye
;
which
was
not
espyed
by
and
by
of
the
good
seedmans
houshold
nay
not
vntill
the
blade
was
sprung
vp
.
And
therefore
Saunders
is
but
a
foole
from
hence
to
drawe
a
demonstration
that
the
Pope
is
not
Antichrist
,
because
in
wordes
hee
confesseth
Christ
,
How
could
he
be
ignorant
,
that
it
is
noted
.
Apoc.
17.4
.
that
the
Babylonish
harlotte
is
described
to
hold
out
vnto
others
her
abominations
and
filthy
fornications
in
a
golden
cuppe
:
that
is
,
that
it
should
be
that
property
of
Antichrist
(
the
more
to
allure
men
to
receiue
his
religion
)
to
colour
it
with
as
glorious
shewes
of
Catholike
and
Christian
religion
,
as
he
could
deuise
.
By
which
note
by
the
way
wee
may
see
,
how
vaine
that
their
great
reason
is
,
whereof
our
late
Iesuites
,
and
Rhemistes
bragge
so
much
,
namely
,
that
therefore
Popery
cannot
be
Antichristianity
,
because
it
cannot
be
shewed
(
as
they
say
)
in
what
Emperours
time
it
beganne
,
&
that
it
was
then
espied
and
resisted
as
soone
as
it
beganne
.
For
howsoeuer
it
be
the
nature
of
some
other
heresies
to
beginne
at
once
and
to
shewe
themselues
bluntly
,
as
bad
as
they
be
,
at
the
first
,
yet
we
see
it
is
not
so
with
Antichristianity
,
the
most
perilous
apostasie
,
and
hotch-potch
of
all
heresies
.
And
therefore
it
is
no
more
proofe
that
popery
is
not
Antichristianity
,
if
it
could
not
be
told
when
it
first
came
in
,
and
who
then
by
and
by
with-stoode
it
,
than
it
had
beene
,
that
the
tares
were
no
tares
(
when
euidently
by
comparing
of
them
with
the
wheat
they
shewed
themselues
to
be
so
)
because
that
they
that
then
espied
them
could
not
tel
when
they
were
sowen
,
and
that
any
resisted
the
sower
thereof
,
when
hee
went
about
to
doe
it
.
As
then
it
was
sufficient
to
conclude
them
to
be
tares
,
because
they
,
compared
with
the
fruite
then
of
the
wheate
,
that
was
sowen
,
were
found
so
far
to
differ
from
it
,
as
they
did
:
so
it
is
a
sufficient
argument
to
vs
to
proue
the
popish
faith
to
bee
Antichristian
,
in
that
we
haue
founde
it
,
as
we
haue
,
to
differ
from
Christian
doctrine
.
But
to
the
further
proofe
thereof
(
because
they
bragge
they
haue
faith
,
&
that
a
true
Christian
faith
,
because
they
with
their
mouth
confesse
Iesus
Christ
to
be
the
son
of
the
liuing
God
)
they
must
be
put
in
remembrance
,
that
the
Diuels
doe
as
much
as
that
commeth
to
,
Mark
1.24
and
Lu●
.
4.34
.
&
how
that
Iudas
kist
him
with
his
mouth
and
said
,
Haile
maister
,
when
be
had
but
a
traiterous
heart
.
Matth.
26.49
.
and
Marke
.
14.45
.
Nay
I
say
yet
more
,
that
the
Diuelles
faith
is
farre
better
than
theirs
.
For
(
no
doubt
of
it
)
they
knowe
and
are
fully
perswaded
(
though
they
grieue
at
it
)
that
the
merites
of
Christes
owne
satiefaction
performed
in
his
owne
person
by
himselfe
are
so
infinitely
auailable
in
the
sight
of
his
heauenly
father
,
that
they
neede
not
the
addition
of
any
other
satisfaction
or
merite
to
saue
the
beleeuer
,
and
this
they
will
not
be
brought
to
confesse
.
Whereupon
it
must
needes
followe
,
that
they
imagine
to
themselues
such
a
cruell
and
mercilesse
God
the
father
,
and
will
not
grow
to
be
at
one
with
them
for
the
infinite
merites
of
his
owne
deare
sonne
,
without
the
addition
thereunto
of
their
owne
:
and
such
a
God
the
son
they
haue
framed
vnto
themselues
,
as
that
either
could
not
,
or
would
not
fully
in
himselfe
and
by
himselfe
prepare
whatsoeuer
was
necessary
for
mans
saluation
.
The
very
consequent
whereof
is
this
,
that
indeede
they
neither
know
God
nor
beleeue
in
him
,
but
worshippe
an
Idole
of
their
owne
heades
.
For
it
is
most
true
that
S.
Cyprian
hath
saide
in
his
booke
de
duplici
Martyrio
,
of
double
Martyrdome
,
Non
creditin
Deum
,
qui
in
eo
solo
non
collocat
totius
suae
salutis
fiduciam
:
he
beleeueth
not
at
all
in
God
,
which
reposeth
not
in
him
alone
the
confidence
of
his
whole
saluation
.
2.
Thess.
2.
1.
Timoth.
4.
and
through
this
booke
of
the
reuelation
,
and
compare
them
with
the
kingdome
of
popery
,
shall
see
most
euidently
.
For
if
time
and
opportunity
now
would
permitte
me
,
I
would
not
doubt
to
make
it
most
clearly
appeare
to
euery
one
heere
present
that
there
was
neuer
cote
made
fitter
for
mans
body
,
or
gloue
for
his
hand
than
these
descriptions
be
for
popery
.
For
a
litle
tast
whereof
,
consider
either
the
originall
,
the
manner
of
proceeding
and
growing
to
his
perfection
,
the
flourishing
estate
,
the
qualities
or
consumption
of
Antichrist
set
downe
in
these
places
,
and
you
shall
finde
them
all
notably
to
fitte
the
papacie
.
His
originall
is
said
to
be
from
the
earth
,
Reu.
13.11
.
And
2.
Thess.
2.
.
we
read
that
the
mistery
of
his
iniquity
was
woorking
in
Pauls
time
.
In
that
no
doubt
(
as
it
appeareth
by
the
occasion
that
Paul
had
to
write
as
he
did
,
to
the
Galathians
)
there
were
euen
then
false
Apostles
,
that
taught
men
to
seeke
their
saluation
,
partly
by
their
own
merites
,
and
not
onely
by
faith
in
Christ
:
And
whence
is
popery
sprung
,
but
euen
from
the
earth
,
that
is
from
earthly
and
not
heauenly
groundes
,
from
the
wit
and
will
of
foolish
man
and
vncertaine
traditions
of
earthly
men
?
And
who
seeth
not
that
the
false
Apostles
doctrine
in
Galatia
is
the
very
ground
of
all
popery
?
His
maner
of
proceeding
(
as
you
haue
heard
)
is
by
hypocrisie
,
&
(
as
you
may
further
obserue
)
by
false
miracles
,
2.
Thess.
2.9
.
and
when
these
will
not
serue
,
by
extreme
persecution
without
all
mercy
against
the
faithfull
witnesses
of
the
truth
,
Apos
.
17.6
.
All
which
haue
bin
the
steps
,
whereby
popery
hath
proceeded
and
growen
to
his
perfection
,
as
experience
most
euidently
hath
taught
.
Antichrist
could
not
fully
be
borne
,
that
is
,
shew
himselfe
in
deed
in
his
right
colours
(
as
you
haue
heard
)
vncil
the
Roman
Empire
was
remoued
out
of
his
way
,
but
then
he
should
.
Which
in
stories
we
see
iustly
verified
in
the
papacy
.
For
vntil
he
seat
of
the
Empire
was
remoued
from
Rome
,
●o
Constantinople
,
&
the
Empire
in
the
We●●
deca●ed
,
the
popes
chalenged
not
to
themselues
their
blasphemous
&
antichristian
titles
.
But
shorely
after
in
the
murtherer
Phocas
his
time
they
tooke
the
vpon
them
.
Antichrists
florishing
estate
is
described
to
be
such
,
that
al
nations
shal
be
made
drunke
with
the
wine
of
the
wrath
of
her
fornication
,
&
kings
shal
commit
fornication
with
her
,
Ap.
18.2
.
that
is
,
there
shal
be
a
wonderful
vniuersal
consent
in
imbracing
Antichrists
religion
:
and
it
is
set
forth
to
ve
wonderful
pompous
,
magnificent
,
&
maiestical
,
for
the
wealth
and
brauery
of
the
world
,
e.
17.4
.
which
be
two
of
the
things
that
popery
braggeth
of
,
&
trumpheth
for
against
the
true
church
of
christ
.
As
for
his
qualities
we
read
,
1.
Tim.
4.2.3
.
that
he
shall
teach
that
there
lyeth
great
holniesse
in
absteining
from
mariage
and
meats
:
&
that
therfore
he
shall
forbid
mariage
&
command
abstinence
from
eats
,
and
that
he
shall
speake
words
full
of
blasphemie
,
as
wee
read
,
Apoc.
17.3
.
And
that
he
shal
be
an
aduersarie
,
that
exalteth
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
,
sitting
as
God
in
the
temple
of
God
,
shewing
himselfe
that
he
is
God
,
2.
Thess.
2.4
.
Of
which
qualities
the
two
first
are
notoriously
seen
in
popery
,
in
forbidding
the
mariage
of
ministers
,
and
in
the
commanding
,
as
a
holy
and
meritorious
thing
,
abstinence
from
flesh
.
And
as
for
the
rest
,
who
can
consider
,
howe
the
Popes
haue
brought
kinges
and
princes
vnder
to
do
them
most
base
seruice
,
and
what
otherwise
they
haue
taken
vpon
them
&
do
stil
to
make
lawes
besides
and
often
contrary
to
the
woorde
written
,
to
binde
consciences
yet
vnder
paine
of
damnation
to
obey
;
how
they
cal
themselues
heads
of
the
vniuersall
Church
,
which
is
Christs
speciall
,
and
peculiar
title
,
Colos.
1.
Ephes.
1.
howe
they
take
vpon
them
to
forgiue
sinnes
,
and
to
conferre
vpon
beggarly
creatures
by
the
halowing
of
them
,
power
to
put
away
sinnes
,
but
he
must
be
enforced
to
confesse
,
that
al
the
other
qualities
are
seene
and
found
notoriously
in
the
rase
of
Popes
for
a
long
time
?
Lastly
as
it
is
prophecied
that
by
the
spirit
of
Gods
mouth
2.
Thess.
2.8
.
Antichrist
shall
consume
,
and
after
the
sound
of
the
Gospell
againe
,
that
Babylon
shall
fall
,
Apoc.
14.8
.
so
(
the
Lordes
name
be
praised
for
it
)
we
haue
seene
by
experience
papacie
fallen
into
a
great
consumption
,
and
the
popes
credit
and
autority
very
well
fallen
also
in
the
consciences
of
men
by
the
preaching
of
the
Gospell
againe
in
these
latter
daies
.
And
to
our
comfort
we
may
learne
out
of
the
2.
to
the
Thes.
2.8
.
that
his
consumption
is
so
deadly
,
that
he
shal
neuer
recouer
it
vntill
he
be
quite
abolished
by
the
brightnes
of
Christs
comming
.
If
he
therfore
win
a
litl●
in
one
place
,
both
he
and
his
may
learne
by
this
to
make
their
account
,
that
they
shall
loose
more
in
another
.
In
steade
therefore
of
hoping
againe
for
their
golden
day
,
let
them
seat
n●
for
the
fall
of
Babylon
,
which
is
irreuocable
,
to
take
vppe
weeping
and
wailing
,
and
to
cry
alas
,
alas
,
for
the
great
citie
,
as
it
is
prophecied
that
Antichristes
friendes
shall
doe
at
his
fall
,
Apoc.
18.19
.
Thus
you
see
,
or
at
the
least
may
see
,
both
that
Babylon
is
Rome
,
and
also
that
Antichristianity
is
Popery
.
Wherefore
the
second
part
of
my
argument
is
proued
,
which
was
this
But
who
so
dyeth
in
the
popishe
faith
,
dieth
bearing
the
marke
of
the
beast
both
in
forhead
and
hand
:
and
therefore
now
againe
I
may
conclude
,
therfore
so
far
off
is
it
,
that
he
that
dieth
a
papist
,
dieth
a
christian
,
or
in
Christ
,
that
most
certainty
he
dieth
a
limme
of
Antichrist
:
and
that
consequently
all
Papistes
,
dying
Papistes
in
this
peeuish
and
Antichristian
faith
before
deseribed
&
confuted
,
are
shut
out
from
this
number
that
my
text
speaketh
of
〈…〉
thus
also
in
this
short
comparison
of
the
prophecies
concerning
the
kingdome
of
〈…〉
▪
you
se●
once
againe
their
glory
〈◊〉
to
their
shame
▪
For
(
you
know
)
they
bragge
that
their
Church
must
bee
the
true
church
,
because
they
〈◊〉
alleage
an●iqui●●
;
vniuersality
,
vnity
&
visibility
,
whereas
al
these
(
as
you
haue
he●r●
)
are
〈…〉
christianity
.
For
〈…〉
,
it
wa●●●ginning
in
Pa●●●
times
for
vi●●●●●●ity
and
〈◊〉
●ll
●●tions
shal
be
drunke
the
〈◊〉
for
the
〈◊〉
you
haue
heard
,
how
glittering
●●sible
,
&
〈◊〉
the
whore
of
Babylon
shal
be
Let
them
〈◊〉
therefore
dazel
our
eies
,
or
deceiue
vs
by
any
such
false
marks
to
cause
vs
to
●●●e
the
poore
,
litle
,
&
persecuted
flock
of
Christ
,
to
〈◊〉
our selues
with
their
garish
synagogue
.
〈◊〉
thus
you
haue
heard
what
faith
wil
not
〈◊〉
our
〈…〉
vs
vnto
Christ
,
that
so
we
may
,
when
it
pleaseth
the
Lorde
.
●e
in
him
,
euen
wher
by
you
may
also
see
(
〈◊〉
I
doubt
not
but
you
do
)
what
maner
of
faith
it
must
be
that
wil
serue
.
Howbeit
for
your
more
full
satisfying
concerning
that
point
,
to
bind
vp
the
broken
ha●●
〈◊〉
,
to
appoint
vnto
them
that
mourne
in
Sion
,
&
to
giue
vnto
them
beautie
for
a
shes
,
the
o●●e
of
ioy
for
mourning
,
the
garment
of
gladnes
for
the
spirit
of
heau●nes
,
Isai.
6.13
.
And
such
(
saith
Dauid
Psa
5
.
1●
.
.
)
as
are
of
a
contrite
and
a
broken
hart
are
●cc●p
table
vnto
him
▪
and
he
will
not
despise
them
:
and
to
him
,
euen
to
him
that
is
poore
and
of
a
contritespirit
,
he
saith
,
he
will
looke
,
Isai
.
66.
●
.
And
therefore
Isai.
55.1
.
and
Iohn
.
7.37
.
he
●●●leth
only
the
thirsty
vnto
him
,
and
Mat.
●●
.
28
.
the
weary
,
and
heauy
loaden
,
promising
comfort
,
to
such
.
Which
property
of
our
God
it
seemeth
yt
he
blessed
virgin
had
wel
obserued
,
&
therfore
she
singeth
L●k●
1.53
.
He
hath
filled
the
●●●gry
with
good
thinges
,
●●●le
●●ch
he
●●ath
se●t
e●ty
away
.
They
therfore
that
by
fayth
would
find
Christ
,
&
〈◊〉
●e
raised
vp
,
must
first
go
to
schole
with
the
law
●●lea
to
therby
effectually
the
former
sess●●●
f●●
the
law
is
our
sch●●e●●●ster
to
bring
vs
to
C●hrist
,
〈…〉
4.
that
so
they
finding
out
the
depth
and
grieu●usnes
of
their
spirituall
sicknes
may
seek
a
sit
&
●●●●cient
●layster
&
s●lue
to
heal
&
〈◊〉
it
.
Vnto
with
estate
when
the
lord
hath
brought
his
,
knowing
that
light
after
darknes
,
helth
after
sicknes
,
felicity
after
tast
of
misery
wil
be
the
more
●●le●̄●
&
more
th●̄kfully
receiued
;
than
effectually
becauseth
than
so
to
pr●fice
by
the
doctrine
of
the
gospel
,
that
first
therby
they
attain
to
a
sound
and
right
knowledge
of
Iesus
Christ
,
what
hee
is
in
person
,
&
what
he
is
in
office
.
In
person
,
that
he
is
the
2
person
in
Trinity
,
very
God
,
and
very
man
also
:
and
yet
that
he
is
but
one
person
consisting
of
(
these
2
natures
.
In
office
,
king
▪
priest
,
&
prophet
,
the
only
messias
&
means
to
be
saued
by
.
Which
saliatiō
therby
also
they
learne
,
he
hath
dearly
&
fully
merited
in
&
by
his
owne
abas●mēt
,
in
that
he
●●●āe
man
,
liued
,
died
,
was
buried
and
descended
into
●el
:
&
therby
likewise
they
learn
,
that
by
his
aduancement
,
that
is
,
by
his
resurrection
;
ascension
,
●nd
si●●ing
on
the
right
hand
of
his
father
,
he
is
now
able
to
bestowe
and
apply
the
same
saluation
by
himself
so
merited
to
al
that
be
his
.
Whereupon
they
take
decasion
st●●fastly
to
beleeue
,
that
for
his
●●ly
sake
they
shal
not
only
be
quit
of
al
their
sins
&
the
punishmene●
due
for
the
same
,
but
that
also
God
will
vouch●●●●
to
account
them
righteous
,
and
wo●●thy
or
meet
for
the
kingom
of
heauen
for
his
righteousnes
imputed
vnto
them
.
So
that
faith
seeketh
for
the
whol
matter
and
cause
to
be
saued
by
in
Christ
Iesus
alone
,
&
in
him
alone
it
findeth
,
&
apprehendeth
sufficient
matter
why
the
owner
of
it
shold
be
iustified
and
saued
.
The
ground
of
this
faith
in
the
confutation
of
the
popish
faith
you
haue
heard
already
:
wherunto
ad
yet
these
2
manifest
places
,
wherof
the
first
is
in
the
10.
of
Ioh.
1.
&
7.
where
Christ
flatly
teacheth
,
that
he
is
the
only
dore
into
Gods
sheepfold
,
&
that
so
earnestly
.
that
he
pronounceth
them
all
theeues
&
robbers
,
that
seek
to
get
in
any
other
way
.
The
other
is
in
the
4.
of
the
Act.
10.12
.
where
we
read
,
that
Peter
boldly
before
the
high
Priests
and
their
company
in
a
solemne
assembly
sayth
,
Be
it
knowen
vnto
you
all
,
&
to
all
the
people
of
Israell
,
that
there
is
saluation
in
no
other
,
but
in
Iesus
of
Nazareth
:
For
among
men
there
is
giuen
no
other
name
vnder
heauen
wherby
we
must
be
saued
.
The
which
2
places
(
if
there
wer
no
more
to
be
found
through
out
the
whole
scripture
)
were
sufficient
to
put
vs
out
of
all
doubt
,
that
there
is
no
part
of
saluation
to
be
looked
for
,
but
only
in
,
through
,
and
for
Iesus
Christ
.
And
therfore
the
greater
is
the
iudgment
of
God
vppon
the
Church
of
Rome
,
which
notwithstanding
these
places
will
yet
seeke
for
some
part
of
the
cause
of
their
saluation
by
their
owne
satisfactions
and
merites
.
But
〈◊〉
,
to
whom
the
Lord
hath
giuen
grace
to
see
the
glorious
riches
,
which
hee
hath
prepared
for
vs
in
this
his
son
,
hereby
may
be
assured
,
the
seeing
there
lacketh
in
Christ
,
neither
ablenesse
,
nor
willingnes
to
be
such
a
one
,
that
without
all
wauering
,
wee
may
he
bold
to
beleeue
that
God
as
both
able
and
willing
freely
&
fully
,
soly
,
&
wholy
to
iustifie
vs
here
,
and
to
glorifie
vs
elswhere
,
for
this
his
sons
sake
alone
.
Which
persuasion
grounded
vpon
this
and
other
such
groundes
in
the
Scripture
before
touched
,
is
that
which
I
boldly
affirme
vnto
you
,
to
be
the
faith
that
indeede
maketh
vs
to
be
in
the
Lord
,
&
so
ready
to
dye
in
the
Lorde
.
I
exhort
you
therfore
as
many
as
be
desirous
to
dye
in
the
Lord
,
to
seeke
in
time
by
this
sayth
to
liue
in
the
Lord
.
Remember
that
it
is
the
Lordes
gift
,
&
that
by
the
ordinary
means
of
the
word
preached
,
Gal.
5.
Ro.
10.14
.
1.
Cor.
1.21
.
And
therfore
if
you
would
haue
it
and
hauing
it
once
reteyne
and
keepe
it
,
you
must
diligently
seeke
it
at
the
Lords
hands
,
by
the
vse
of
this
means
,
and
that
while
the
Lord
doch
offer
the
means
vnto
you
,
least
(
as
he
threatneth
,
Pro.
1.24.26
.
)
Because
he
called
&
ye
refused
,
he
will
laugh
at
your
destruction
,
&
mock
when
your
fear
commeth
.
Do
not
defer
off
the
seeking
for
it
,
and
the
strengthening
of
it
vntil
old
age
come
.
If
you
wil
do
in
it
,
you
must
learne
to
li●●
in
i●
first
and
there
is
no
reason
that
you
should
spend
the
strength
of
your
dayes
in
vanity
,
ignorance
,
misbeliefe
and
infidelity
in
the
seruice
of
〈◊〉
in
the
and
〈◊〉
these
things
are
weary
of
you
,
to
think
,
that
it
is
enough
to
serue
God
with
your
old
,
dry
,
&
rotten
bones
:
God
neuer
liked
to
be
serued
with
the
lame
,
blinde
and
maimed
of
the
flock
,
but
the
strong
,
lusty
,
&
vnblemished
hee
alwaies
called
for
,
Mal.
1.8
.
&
13.
And
therfore
let
euery
one
in
his
youth
&
time
of
his
strength
remember
his
creatour
,
&
turn
vnto
him
,
Ec.
12.1
.
The
good
Earle
of
Bedforde
,
yet
stil
his
cry
was
,
that
only
in
Iesus
Christ
and
his
merites
was
all
his
hope
and
trust
concerning
his
saluation
.
And
truely
as
he
liued
in
this
faith
in
this
sort
,
so
,
to
the
glory
of
his
God
,
al
our
good
example
,
and
his
own
euerlasting
comforte
,
hee
dyed
constantly
in
the
same
.
And
therefore
(
as
they
that
were
most
about
him
can
testifie
)
a
litle
before
his
death
in
this
his
last
sicknesse
,
out
of
the
abundance
of
his
heart
,
and
fayth
that
was
lodged
therein
,
hee
vttered
these
words
with
great
comfort
,
Satan
is
cheyned
,
Satan
is
cheyned
:
The
seede
of
the
woman
hath
broken
the
serpentes
head
,
The
seede
of
the
woman
hath
broken
the
serpents
head
:
Euen
for
mee
,
Euen
for
mee
.
And
a
little
before
his
death
he
ioyned
in
prayer
with
a
godly
Minister
,
(
whom
hee
kept
in
his
house
for
the
watering
of
himself
and
his
family
,
from
time
to
time
,
with
the
water
of
life
)
vnto
the
Lorde
most
earnestly
,
and
made
in
his
hearing
(
after
some
good
comfort
giuen
him
by
him
)
a
notable
,
sweete
and
Christian
confession
of
his
fayth
in
God
the
father
,
God
the
son
,
and
God
the
holy
Ghost
:
shewing
how
fully
he
hoped
to
be
saued
in
and
for
Iesus
Christs
sake
alone
,
concluding
in
the
end
thus
,
Thus
I
beleeue
with
my
heart
to
iustification
,
&
confesse
with
my
mouth
to
saluation
:
and
so
quietly
within
a
very
litle
space
after
gaue
vppe
the
Ghost
.
I
dare
therefore
be
bolde
to
place
him
within
the
number
of
them
that
here
in
my
text
the
Lorde
speaketh
of
.
For
he
was
no
timeseruer
or
dissembler
,
none
that
either
in
forehead
or
hand
bare
the
marke
of
the
beast
,
but
that
hated
them
least
ragge
,
relicke
,
and
clour
of
the
Romish
harlote
euery
day
more
and
more
vnto
his
death
.
O
you
Nobles
and
others
,
of
what
calling
soeuer
,
learne
and
seeke
to
bee
like
to
him
liuing
,
that
ye
may
bee
like
to
him
dying
.
Assure
your selues
that
hee
loued
Gods
sincere
trueth
vnfeynedlye
,
thet
hee
made
not
his
religion
a
stepping
stone
to
clime
vp
to
promotion
by
,
nor
his
drudge
to
serue
his
turne
to
compasse
his
worldly
fetches
and
deuices
by
.
No
,
no
,
hee
was
no
vaine
and
prophane
politike
,
that
fauoured
and
countenanced
religion
for
his
own
turne
:
his
vnfeyned
loue
appeared
towardes
it
,
in
that
euen
the
feete
,
yea
the
very
feet
of
them
that
were
messengers
therof
vnto
him
,
were
alwaies
beautifull
in
his
ei●●
insomuch
that
he
tooke
pleasure
to
reason
&
conferre
with
them
most
familiarlye
&
curteously
,
taking
it
as
,
great
honour
vnto
himselfe
,
to
patronise
them
in
their
good
cause
&
●●●●mes
,
and
to
further
to
his
vtmost
their
honest
sutes
.
Truly
when
I
consider
of
the
one
side
how
faithful
acounseller
her
maiesty
hath
lost
of
him
&
of
how
trusty
●patron
the
commonweal●
is
by
this
his
departure
from
vs
,
herea●ed
,
and
of
〈◊〉
and
tender
a
father
this
our
Church
is
therby
also
depriued
,
and
when
I
haue
done
,
enter
into
a
consideration
on
the
other
side
,
of
the
blessed
and
happy
change
that
hee
hath
made
,
which
followeth
here
in
my
text
:
I
cannot
tel
,
whether
we
haue
grater
cause
to
mourne
in
respect
of
this
threefold
losse
to
vs
,
than
to
reioyce
in
respect
of
the
blessed
&
happy
state
hereby
befallen
to
him
.
Sure
I
am
we
may
now
wel
conceiue
,
that
in
this
threefolde
respect
there
is
great
cause
,
why
we
s●●●ly
mourn
:
but
I
●eare
we
shal
euery
day
more
and
more
perceiue
this
threefold
misse
and
losse
of
him
,
and
therfore
our
mourning
is
rather
likely
to
bee
increased
than
otherwyse
.
Howbeit
,
to
moderate
it
let
vs
proceed
in
ye●e●t
,
that
we
may
see
thereby
again
,
what
cause
there
is
euen
of
loue
towards
him
to
make
vs
in
his
respect
to
be
ioyful
again
:
In
the
handling
whereof
I
wil
be
,
the
briefer
,
because
I
haue
beene
the
longer
in
this
.
Wherfore
leauing
him
most
certainly
enrolled
euen
by
Gods
●wne
hande
within
the
number
of
those
,
that
be
vndoubtedly
dea●●
in
the
Lord
,
let
vs
see
what
is
here
sai●
concerning
the
state
of
such
,
a●d
therefore
consequently
of
hims●●
Blessed
are
they
immediately
thence
forth
,
Yea
saith
the
spirite
,
they
rest
from
their
labours
,
and
their
works
accompany
them
.
Wherin
first
their
state
is
fer
bo●●e
by
that
he
●●●●ly
voice
what
it
is
,
and
when
they
enter
vpon
it
,
and
then
the
same
is
iterated
&
somwhat
explaned
by
the
approbartion
&
assem
of
the
holy
Ghost
,
in
that
forthwith
they
resto
from
their
labours
,
and
their
works
accompany
them
Their
state
is
blessed
.
As
for
them
entrance
&
continuance
in
that
state
,
〈◊〉
pressed
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
,
the
etin●●●logy
of
the
word
,
the
vse
of
the
word
in
the
best
Greeke
authours
,
and
the
very
circumstance
of
the
t●●●
considered
,
cause
me
to
tra●●●●●●●h●s
,
Immediatly
thenceforth
.
Which
to
he
the
sense
that
it
ha●h
in
this
place
,
vnderstanding
the
place
of
ma●●yrs
,
the
Rhe●ists
themselues
in
the
notes
vpon
this
place
●il●ingly
confesse
Yea
they
vnderstanding
the
place
also
generally
of
al
diseased
in
●ate
of
grace
,
confesse
it
may
then
also
(
though
they
say
it
doth●●●
properly
so
signifie
in
this
place
,
which
they
〈◊〉
neuer
proue
)
●efo
taken
here
vndersāding
it
only
of
these
that
so
deceased
after
Christs
ascension
.
vnles
that
impediment
be
in
themselues
.
Wherby
it
is
euident
,
that
not
the
properly
of
the
word
,
but
a
desire
to
maintaine
first
their
limbus
patrum
,
for
those
that
departed
in
faith
before
Christs
ascension
,
and
their
purgatory
for
some
that
depart
so
since
,
maketh
them
vnwilling
to
yeeld
,
that
the
natural
sense
of
the
word
here
is
as
I
haue
rendred
it
.
But
who
so
considereth
,
that
the
scope
of
the
place
is
to
confort
the
godly
and
sincere
seruants
of
god
,
against
the
manifold
assaults
&
afflictions
procured
them
in
this
life
by
Antichrist
,
euen
with
this
,
that
if
these
notwithstanding
they
perseuere
vnto
the
end
,
they
shal
presently
,
&
so
forth
for
euer
be
blessed
,
shal
therby
perceiue
,
that
it
must
needs
here
haue
that
sense
,
For
to
take
it
any
otherwise
would
minister
vnto
them
a
colde
comfort
:
as
for
example
,
say
vnto
them
but
in
their
sense
(
which
they
would
faine
vtter
for
the
sense
,
if
they
durst
for
shame
)
be
of
good
cheare
,
be
constant
vnto
the
end
,
and
then
perhaps
presently
thou
shalt
go
to
blisse
,
and
perhaps
to
purgatory
,
there
to
feele
paines
that
exceede
all
the
paines
of
this
life
at
the
least
,
vntil
thou
hast
satisfied
vp
for
thy
sinnes
partely
by
thine
owne
bearing
of
those
paines
,
and
partly
by
such
other
reliefe
,
as
good
men
shall
prouide
for
thee
when
thou
art
gone
,
and
then
thou
shalt
go
to
blisse
,
and
the
comfort
that
it
ministreth
is
as
cold
as
lead
Answereth
this
the
circumstance
of
the
text
?
Nay
tendeth
it
not
rather
to
the
plain
contrary
,
that
is
,
to
their
discomfort
?
Well
,
it
seemeth
they
will
not
striue
with
vs
for
this
sense
of
the
word
,
so
we
would
be
content
to
vnderstand
it
of
al
that
die
in
grace
since
Christs
ascension
only
,
and
but
of
so
many
of
those
also
,
as
before
their
death
haue
fully
satisfied
for
their
sinnes
:
but
we
may
not
grant
them
either
of
these
limitations
:
not
the
first
,
because
they
that
dyed
in
faith
in
Christ
to
come
,
as
well
as
those
that
dy
since
in
faith
in
Christ
come
,
found
their
faith
auailable
to
their
saluation
.
For
Christ
hath
bin
the
selfe
same
slain
lamb
for
euer
in
the
sight
of
his
heauenly
father
,
Reuel.
13.8
.
and
is
one
and
the
selfe
same
yesterday
,
to
day
,
and
for
euer
,
Heb.
13.8
.
And
he
himself
,
to
the
plain
confutation
of
this
grosse
opinion
,
that
the
faithful
that
died
before
his
ascension
went
not
to
ioy
&
blisse
,
placeth
Abraham
&
Lazarus
with
him
in
ioy
&
blisse
before
his
death
,
Luk.
16.24
.
&c.
and
promiseth
the
thiefe
that
day
,
when
he
died
,
that
he
should
be
with
him
in
paradise
,
Luk.
23.43
.
And
as
for
the
later
the
vainnes
of
the
addition
hath
bin
laid
open
already
,
in
that
we
haue
learned
,
that
there
is
no
other
satisfaction
for
the
sins
of
the
faithfull
,
but
that
which
Christ
made
in
his
owne
person
once
for
al
:
&
yet
they
are
so
loth
that
this
place
should
be
vnderstoode
generally
of
all
that
depart
in
a
right
faith
in
Christ
,
when
,
where
,
and
howsoeuer
that
(
mistrusting
belike
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
would
not
serue
their
turns
)
in
the
next
clause
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
translate
Now
:
where
as
they
know
it
is
an
aduerbe
of
affirming
,
and
not
of
time
,
and
signifieth
,
Yea
,
Also
,
&
neuer
now
.
Why
doe
they
not
translate
the
saine
word
Mat.
5.
&
Iam.
5.
so
also
?
Which
if
they
did
,
them
we
should
read
there
,
for
let
your
yea
be
yea
,
let
your
now
be
now
:
&
for
let
your
speech
be
yea
,
yea
,
let
your
speech
be
now
now
.
But
they
found
that
their
vulgar
translation
readeth
it
.
Iam.
that
is
,
now
.
Yea
,
but
they
were
not
ignorant
,
that
is
,
now
.
Yea
,
but
they
were
not
ignorant
,
that
truely
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
could
not
be
so
translated
:
but
that
they
cared
not
for
,
as
long
as
thus
to
cram
state
it
(
though
against
al
reason
)
seemed
to
sound
better
to
countenance
their
Limbus
Patrum
,
for
so
they
gather
of
it
.
Now
saith
the
spirit
&c.
(
that
is
since
Christs
ascension
)
that
it
in
thus
with
them
that
die
in
the
Lord
,
as
thought
it
had
not
beene
so
before
.
And
it
would
be
noted
,
that
the
Greek
word
that
is
translated
labors
,
doth
not
signify
any
a●tion
or
operation
whatsoeuer
,
but
such
labor
as
is
wearisome
&
tedious
to
the
doer
or
sufferer
.
For
we
must
not
thinke
that
the
soules
of
the
righteous
separated
from
their
bodies
liue
in
idlenesse
,
without
exercising
themselues
in
any
kind
of
action
.
For
(
no
doubt
of
it
)
they
are
occupied
in
the
contemplation
of
God
,
wherin
their
felicity
lieth
and
in
praysing
him
with
ioifulnes
.
But
we
are
therby
to
vnderstand
,
that
such
is
the
case
of
them
that
die
in
the
Lord
,
that
thenceforth
immediatly
for
euer
,
al
wo
,
griefe
,
&
paine
whatsoeuer
ceaseth
to
them
both
in
body
&
soule
,
with
is
one
part
of
their
blessednes
&
happines
here
spoken
of
.
But
because
blessednes
lieth
not
onely
in
a
not
feeling
of
wo
&
paine
,
but
especially
in
fruition
of
some
present
&
permanent
ioy
&
comfort
,
therfore
(
the
better
to
explane
vnto
vs
,
what
blessednes
it
is
,
that
they
that
die
in
the
Lord
thenceforth
for
euer
haue
atteined
vnto
immediately
vppon
the
dissolution
of
their
soule
and
body
)
it
is
farther
added
,
that
the
workes
of
such
accompany
them
:
that
is
,
that
presently
all
the
good
works
of
such
,
euen
vnto
the
giuing
of
a
cup
of
cold
water
to
one
of
gods
little
ones
in
the
name
of
a
disciple
shal
be
rewarded
in
heauen
with
vnspeakeable
ioy
and
felicitie
,
Mat.
10.42
.
I
read
it
rather
,
And
their
workes
accompany
them
,
because
so
translated
the
force
of
the
greeke
is
the
better
expressed
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
signify
to
follow
a
far
off
,
but
to
follow
hard
at
the
heeles
,
&
therfore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
hand
maid
:
&
besides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
properly
read
,
with
them
,
than
after
them
.
Also
thus
reading
it
according
to
the
sense
of
the
greek
,
the
circumstance
of
the
place
is
better
answered
,
which
was
to
animate
those
that
liued
in
the
Lord
also
to
die
in
the
lord
,
with
hope
of
present
blisse
vpon
their
death
.
Wheras
,
if
it
were
read
.
And
their
works
follow
them
,
a
cauiller
to
their
disconfort
might
say
,
that
may
be
so
,
though
it
be
not
before
the
end
of
a
thousand
yeres
after
their
death
,
&
so
in
the
meane
time
they
may
fry
in
purgatory
.
And
thus
it
is
confirmed
likewise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
here
import
immediatly
thence
forth
.
For
if
the
reward
of
their
workes
followe
them
,
so
,
that
it
is
present
at
their
heeles
,
then
there
is
no
mean
space
betwixt
.
And
yet
I
would
not
haue
it
hereupon
inserted
,
that
my
meaning
is
,
that
souls
departed
in
faith
haue
streight
their
consummation
and
full
crowne
of
glory
,
that
is
prepared
for
them
.
For
I
know
that
that
shall
not
be
before
the
generall
resurrection
,
and
that
the
setting
of
the
crown
vpon
their
heads
is
deferred
vnto
Christs
2.
comming
.
And
therfore
Iohn
in
a
vision
(
Apo.
6.10
.
heareth
the
blessed
soules
in
heauen
cry
aloud
for
that
day
,
though
so
,
that
they
are
contented
without
griefe
(
for
to
obey
the
Lord
is
all
their
ioy
then
)
to
tary
the
Lords
leasure
,
&
to
abide
his
pleasure
.
But
hereby
I
would
haue
it
gathered
(
for
so
it
may
wel
)
that
straight
their
blisse
is
such
,
&
shal
be
thenceforth
,
the
neither
body
nor
soule
shal
euer
feele
the
least
grief
or
pain
again
,
&
that
presently
the
soule
is
in
possession
&
fruition
of
so
excellent
an
estate
in
heauen
,
in
respect
wherof
it
may
worthily
thinke
it selfe
right
blessed
and
happy
,
and
so
fully
rewarded
for
all
the
workes
done
by
it
in
the
body
,
that
it
shal
not
haue
cause
to
complaine
that
any
one
worke
is
forgotten
&
not
rewarded
.
Euen
this
therefore
hath
the
Lord
from
heauen
in
&
by
this
word
(
blessed
)
expressed
,
which
is
a
word
of
greatest
importance
,
that
he
could
vse
.
For
in
blessednes
and
happinesse
both
Philosophers
and
diuines
hold
,
that
mans
chiefe
felicity
consisteth
,
whereunto
in
his
whole
life
hee
must
aime
.
Wherefore
(
no
doubt
of
it
)
euen
this
state
of
them
,
that
die
in
the
Lorde
,
that
by
this
word
,
and
the
phrases
following
to
explane
it
,
is
ment
,
is
such
a
state
,
that
the
state
of
princes
&
Emperors
in
this
life
,
let
them
be
otherwise
as
happy
,
as
it
is
possible
for
men
to
be
,
in
comparison
hereof
is
but
a
misery
.
For
what
state
here
is
,
euer
was
,
or
shal
be
so
happy
,
which
is
not
intermingled
,
was
,
or
shal
be
with
some
labor
&
paine
?
Yea
euen
in
the
delights
here
&
greatest
ioyes
of
this
world
there
is
saciety
&
wearisomnes
:
and
there
is
no
certainty
,
nor
vnchangeablenes
in
states
here
,
the
best
&
most
florishing
are
so
subiect
to
mutability
and
alteration
:
but
in
this
there
is
no
griefe
of
mind
,
nor
sickenes
or
paine
of
the
body
,
no
Gangrena
,
nor
any
other
woe
,
Apoc.
21.4
.
And
in
the
ioies
there
is
continuall
comfort
,
&
delight
without
wearisomnes
,
and
that
such
as
is
euerlasting
,
vnutterable
and
vnconceiueable
by
the
tongue
or
heart
of
man
.
And
this
is
now
the
state
,
and
hath
bin
euer
since
his
departure
,
of
this
Noble
Earle
our
honourable
brother
,
and
shal
be
thenceforth
,
as
both
God
and
angels
ful
wel
know
,
&
we
men
need
not
once
to
doubt
,
&
this
shal
be
ours
also
if
we
liue
and
die
in
the
Lorde
,
as
he
hath
done
.
It
is
told
vs
all
so
from
heauen
,
it
is
recorded
so
by
a
faithful
witnes
,
and
approued
and
ratified
by
the
spirit
of
God
.
God
grant
vs
al
grace
to
beleue
it
,
&
one
day
to
trie
the
truth
&
certainty
of
it
in
our
own
persons
by
experience
.
In
the
mean
time
let
vs
somwhat
further
consider
of
the
doctrine
and
of
the
words
as
they
lie
,
wherin
it
is
vttered
,
that
we
may
not
only
see
thus
,
as
we
haue
done
hither
to
,
the
generall
&
principall
lesson
therein
taught
vs
,
but
also
euery
particular
truth
confirmed
therby
,
&
error
confuted
therin
,
that
we
may
make
the
vse
of
it
fully
,
for
which
it
was
writen
.
Psal.
14.1
.
which
in
their
hearts
thinke
(
though
they
dare
not
for
shame
with
their
congues
say
)
there
is
no
God
,
and
consequently
,
that
there
is
neither
Hell
,
nor
Heauen
,
resurrection
of
the
body
nor
immortality
of
the
soule
:
let
vs
marke
,
as
it
were
a
sleepe
in
the
bosome
of
their
mother
the
earth
,
Acts.
7.1
.
Thess.
4.15
.
.
and
therefore
free
from
all
woe
and
pain
,
and
not
to
be
disquieted
by
diuels
,
enchanters
,
or
witches
any
manner
of
way
,
and
that
most
certainely
they
rest
in
hope
of
a
blessed
resurrection
,
which
(
according
to
the
Scriptures
,
Mat.
25.1
.
Thess.
4.1
.
Cor.
15.
)
at
the
last
general
day
of
iudgment
by
the
power
of
the
Lord
shal
be
brought
to
passe
.
Wherof
we
must
needs
be
perswaded
,
in
that
otherwise
God
shuld
not
be
perfectly
merciful
,
nor
Christ
a
ful
sauior
.
And
why
should
Christ
take
vnto
his
godhead
&
vnite
therwith
in
person
as
wel
the
body
of
man
,
as
the
soul
of
man
,
vnlesse
he
ment
to
be
a
ful
sauior
of
both
?
He
our
head
rose
again
,
in
his
own
body
one
in
substance
with
that
it
was
before
though
altered
in
properties
,
and
so
shall
it
be
with
his
members
,
1.
Cor.
15.1
.
Thess.
4.
Notable
therefore
was
Iobs
faith
,
his
time
considered
,
I
know
saith
he
that
my
redeemer
liueth
,
&
that
I
shal
see
God
in
my
flesh
though
after
this
skin
the
wormes
destroy
this
bodye
,
whom
I
my selfe
shall
see
&
mine
eies
shall
behold
,
&
none
other
for
me
,
Iob.
19.25.26.27
.
Euen
the
dying
of
the
corne
first
in
the
earth
and
the
after
growing
vp
of
the
same
,
&
the
reuiuing
of
diuerse
worms
and
other
creatures
at
the
spring
towardes
summer
,
the
laye
for
deade
all
winter
,
are
glasses
in
nature
our
God
hath
set
before
vs
to
make
vs
ashamed
,
of
this
point
of
infidelity
and
Atheisme
once
to
call
the
truth
of
the
resurrection
into
question
,
Eccl.
12.7
.
that
the
soul
returneth
to
him
,
that
gaue
it
.
And
that
also
Mat.
10.28
.
that
tyrants
cannot
kil
the
soul
.
Wherfore
we
may
with
Peter
count
death
but
a
flitting
of
the
soule
out
of
the
tabernacle
of
the
body
,
2.
Pet.
1.14
.
and
with
Paul
a
going
from
an
earthly
house
to
an
heauenly
,
2.
Cor.
5.
&c.
and
therefore
with
him
vpon
good
cause
desire
to
be
dissolued
,
&
to
be
with
the
Lord
,
Phi.
1.23
.
and
when
we
dye
,
dying
in
the
Lorde
,
with
Christ
,
Luk
23.46
.
and
with
Stephen
,
Act.
7
,
59.
commend
our
souls
into
the
hands
of
God
.
Whereupon
it
followeth
that
there
is
a
soule
,
and
that
it
dieth
not
when
the
body
dyeth
,
but
is
immortal
.
Yea
further
in
y●
(
as
we
perceiue
by
Christs
placing
of
Lazarus
immediatly
in
present
fruition
of
ioy
after
his
death
in
Abrahams
bosom
,
Luk.
16.
)
the
souls
of
such
as
die
in
the
Lord
are
sayd
here
to
haue
their
works
accompany
them
,
hereupon
it
followeth
,
that
the
reward
thereof
is
not
drousie
sleepe
but
a
ioyfull
feeling
of
heauenlye
blisse
,
and
that
therefore
the
soules
of
such
departed
sleepe
not
,
but
are
awake
,
and
in
a
liuely
feeling
of
ioy
in
heauen
.
Which
fancy
of
these
sleepers
is
confuted
also
in
that
Ioh.
Apo.
6.
seeing
in
vision
soules
in
heauen
,
heard
them
cry
a
loud
vnto
the
Lord
to
hasten
his
second
comming
.
Herevpon
also
(
in
that
of
contraries
there
is
contrary
condition
)
may
well
be
gathered
,
in
that
the
state
of
those
that
dye
in
the
Lord
,
is
blessed
,
that
the
state
of
those
that
dye
not
in
the
Lord
,
Now
in
that
it
followeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
immediately
thenceforth
:
and
their
works
accompany
them
,
and
they
cease
from
their
labours
,
by
three
most
euident
reasons
it
must
needes
follow
that
to
such
as
dye
in
the
Lord
there
is
not
any
meane
place
or
Purgatory
,
and
therfore
to
none
other
by
our
aduersaries
owne
confession
.
For
they
themselues
hold
as
wel
as
we
,
that
al
that
dy
out
of
grace
and
fauor
of
our
God
,
they
for
their
sins
in
soul
go
straight
to
hel
:
and
that
none
go
to
purgatory
but
such
as
dye
in
the
Lord
,
which
yet
before
their
death
haue
not
sufficiently
satisfied
for
their
sins
,
But
here
I
say
this
their
doctrine
is
flatly
confuted
:
first
,
in
that
they
are
imediatly
after
their
death
thenceforth
without
any
exception
said
to
be
blessed
.
Secondly
in
that
it
is
said
,
They
rest
from
their
labours
.
Thirdly
in
that
it
is
said
Their
works
accompany
them
.
None
of
all
which
could
bee
true
,
if
any
of
them
went
to
purgatory
.
And
yet
our
Rhemists
vpon
this
place
are
not
ashamed
to
write
in
their
notes
(
notwithstanding
it
be
their
known
and
receiued
doctrine
,
that
the
p●ines
that
souls
suffer
in
purgatory
,
be
equal
to
the
paines
of
hel
for
the
time
,
&
that
one
principal
torment
there
,
is
the
gnawing
worme
of
conscience
)
that
soules
in
purgatory
may
well
be
said
to
be
blessed
streight
after
their
death
,
and
to
rest
there
in
peace
.
Which
if
it
be
true
,
then
their
doctrine
of
the
paines
,
that
soules
abide
there
is
but
a
frai-bug
and
if
their
doctrine
be
true
,
then
this
is
false
,
which
they
write
.
Lo
here
the
popish
vnity
.
But
howe
maye
they
notwithstanding
the
p●●●es
there
be
sayd
to
be
blessed
?
Because
(
say
they
)
them
notwithstanding
they
are
ceased
from
the
labours
of
this
life
,
and
al
danger
to
sin
,
and
are
put
in
security
of
eternall
ioy
in
the
ende
,
with
vnspeakable
peace
of
conscience
in
the
mean
time
.
Then
it
cannot
be
(
say
I
once
againe
)
that
the
paines
of
purgatory
be
so
great
for
the
time
,
as
the
paines
of
hell
.
For
there
is
no
security
of
ioy
there
in
the
end
,
nor
in
the
mean
time
any
confort
at
al
in
conscience
,
but
extreame
anguish
and
horror
.
Againe
,
who
seeth
not
that
it
is
a
poore
blessednes
to
go
from
the
afflictions
of
his
life
(
which
the
faithful
with
ioy
and
reioycing
suffer
,
Act.
5.41
.
and
that
In
ful
assurance
of
ioy
in
the
end
,
Ro.
8.33
.
and
so
to
the
end
of
the
chapter
&
consequently
with
great
confort
of
conscience
indeede
)
to
a
place
where
for
the
space
of
ten
mens
liues
,
yea
they
cannot
tell
howe
long
,
they
shall
suffer
paines
&
torments
,
the
least
wherof
(
as
they
write
)
infinitely
exceedeth
the
greatest
of
the
other
.
And
if
this
were
so
,
that
it
might
stand
with
the
Apostles
meaning
,
as
they
in
their
notes
woulde
faine
make
vs
beleeue
,
them
(
no
doubt
of
it
)
here
is
a
colde
hartning
ministred
to
those
the
liue
in
the
Lorde
,
to
perseuere
to
their
death
against
all
assaultes
to
the
contrary
,
that
when
they
dye
they
shall
streightway
make
onely
this
change
.
No
,
no
(
dearly
beloued
)
the
scope
of
the
text
,
&
the
nature
of
the
blessednes
here
spoken
of
wil
not
abide
this
their
glose
.
The
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
here
translated
labors
,
signifieth
as
(
I
haue
told
you
)
al
labors
with
griefe
,
wearisomnesse
,
or
payne
generally
,
and
cannot
be
restreyned
to
the
afflicitions
only
of
this
life
.
And
though
they
could
hold
their
purgatory
by
their
cauilling
,
for
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
(
seeing
they
must
needs
vnderstand
the
last
clause
by
a
metonymie
of
the
rewarde
of
works
.
For
the
works
themselues
(
they
knowe
)
were
either
actions
or
p●ssions
,
which
are
not
extant
but
vanished
and
gone
,
when
the
action
and
passion
was
finished
:
and
seeing
also
the
greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cannot
more
properly
be
englished
,
than
their
works
go
with
them
:
and
seeing
in
purgatory
they
wil
not
for
shame
say
,
that
they
haue
already
the
reward
of
their
workes
)
it
must
needs
follow
the
presently
after
their
death
they
go
thither
,
where
forwith
they
may
haue
the
reward
of
their
workes
,
which
they
must
needes
confesse
is
heauen
:
and
therfore
that
there
can
be
no
such
purgatory
,
for
them
to
stay
in
,
as
they
imagine
,
before
they
come
there
.
their
own
works
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accompany
them
:
and
all
these
their
reliefes
consisteth
of
that
which
others
doe
for
them
,
when
they
bee
dead
,
and
here
is
no
promise
,
that
any
woorkes
shall
followe
them
but
their
owne
.
And
therefore
S.
Paul
2.
Cor.
5.10
.
writeth
that
we
must
be
all
manifested
before
the
iudgement
seate
of
Christ
,
that
euery
manne
may
receiue
the
thinges
done
in
his
owne
body
,
according
to
that
,
which
he
hath
done
,
bee
it
good
,
or
euill
.
Now
if
when
soules
shall
appeare
in
iudgement
with
their
bodyes
euery
one
be
but
to
receiue
according
as
he
hath
done
in
his
owne
body
,
is
it
not
most
euident
that
in
the
meane
time
what
so
euer
is
done
for
soules
departed
hence
by
others
;
it
shall
neuer
benefite
them
?
And
therfore
heere
the
spirite
of
God
woulde
not
comfort
them
that
dye
in
the
Lord
with
that
Popish
comforte
,
that
thinges
doone
for
them
by
others
,
when
they
be
dead
,
should
also
follow
them
:
onelye
he
telleth
them
that
their
owne
workes
shall
go
with
them
.
And
yet
his
purpose
beeing
to
comforte
them
in
the
best
and
most
effectuall
manner
without
all
doubt
,
if
hee
coulde
in
truth
haue
comforted
them
with
that
,
he
woulde
not
haue
omitted
it
.
But
hee
hath
(
wee
see
)
quite
past
that
kinde
of
comforte
ouer
,
and
speaketh
onely
of
our
owne
woorkes
.
Wherefore
let
vs
not
(
after
the
manner
of
the
Papistes
)
be
slack
in
good
works
,
while
we
are
aliue
,
trusting
that
by
doles
.
Masses
,
dirges
,
trentals
,
&
pardons
made
,
done
,
&
procured
for
vs
by
others
when
we
are
gon
,
we
shal
haue
the
state
of
out
souls
departure
relieued
,
but
(
as
S.
Paul
hath
commaunded
vs
.
)
Whiles
we
haue
time
let
vs
doe
good
vnto
all
men
,
especially
vnto
the
householde
of
faith
.
Gal.
6.10
.
for
where
the
tree
falleth
there
it
lieth
,
vntill
it
bee
reared
againe
.
Eccle.
11.3
.
and
the
dead
haue
no
portion
of
any
thing
,
that
is
done
vnder
the
Sun
,
Eccle.
9.6
.
And
we
see
by
Christs
parable
,
Mat.
25.10
.
&c.
that
the
foolish
virgines
that
lacked
oyle
in
their
lampes
of
their
owne
,
sought
it
at
the
hands
of
others
,
could
get
none
,
though
they
would
neuer
so
faine
haue
had
some
of
them
,
whatsoeuer
it
had
cost
them
,
and
so
were
shut
out
from
entring
in
with
the
bridegrome
into
his
chamber
.
O
therefore
the
spiritual
craftines
of
poperye
,
first
in
deuysing
that
there
is
a
thirde
place
betweene
hell
and
heauen
,
or
a
meane
place
called
Purgatory
for
soules
departed
to
go
vnto
before
they
goe
to
heauen
:
and
then
in
inuenting
such
a
reliefe
for
them
when
they
were
gone
thither
by
others
.
For
by
the
first
they
put
soules
departing
into
such
feare
,
that
they
cared
not
what
they
gaue
,
&
depriued
their
heires
,
wiues
,
and
other
children
of
,
to
buy
at
their
handes
their
praiers
,
masses
,
&
pardons
,
wherby
they
wonderfully
to
the
spoile
of
others
inriched
themselues
:
&
by
the
latter
they
greatly
occasioned
men
to
be
slacke
in
godlines
,
&
loose
in
life
,
whiles
health
lasted
vpon
hope
of
this
prouision
in
the
end
,
&
also
so
led
them
from
the
present
faith
in
Christ
to
a
faith
in
these
things
,
and
consequently
murthered
their
soules
,
&
yet
marueilously
inriched
them selues
.
Whereby
they
haue
proued
themselues
to
be
the
cruellest
,
cunningest
,
and
greatest
theeves
,
that
euer
were
in
the
world
.
They
may
well
pretend
Scriptures
,
fathers
&
reasons
for
this
their
deuise
,
thereby
to
bleare
the
eies
of
the
simple
,
it
is
so
passing
gainefull
vnto
them
:
but
in
deed
and
truth
the
very
onely
roote
and
fountaine
thereof
was
insatiable
couecousnes
to
inrich
themselues
they
cared
not
how
,
and
intollerable
ambition
to
lift
vp
themselues
into
credit
among
the
people
,
in
that
thus
they
made
them
beleeue
it
lay
in
their
hands
to
ease
them
of
the
paines
of
Purgatory
,
&
to
send
them
to
heauen
.
As
for
scriptures
Roffensis
Perionius
,
&
Soto
are
inforced
to
confesse
(
&
yet
they
were
great
papists
)
they
haue
none
plain
enough
to
proue
it
.
And
how
can
they
,
seeing
Christ
the
father
of
the
scriptures
hath
diuided
al
men
but
into
two
sorts
,
beleeuers
in
him
,
and
not
beleeuers
in
him
,
Iohn
.
3.18
.
and
hath
told
vs
there
are
two
waies
only
,
the
one
broade
leading
to
hell
and
the
other
streite
,
leading
to
heauen
,
Mat.
7.13.14
.
Luk.
13.24
.
placing
(
for
further
explication
of
his
minde
concerning
the
state
of
those
two
sorts
of
men
taking
the
one
of
those
two
waies
)
Lazarus
an
example
of
the
one
sort
streight
in
ioy
and
felicity
,
and
the
rich
glutton
example
of
the
other
sort
streight
in
hell
after
death
Luke
.
16.
And
truely
as
for
Fathers
to
proue
their
purgatory
withal
they
are
to
seeke
also
.
Some
of
them
(
as
Origen
&
his
folowers
)
imagin
a
purgatory
,
through
which
both
good
&
bad
shal
go
,
&
wherin
the
wicked
and
the
diuell
also
after
the
iudgement
in
the
ende
after
long
tormentes
shall
be
saued
.
Which
beastly
heresie
Aug.
worthily
condemneth
&
confuteth
in
diuerse
places
,
as
they
well
know
.
And
I
am
sure
they
will
not
hold
such
a
purgatory
neither
.
Some
other
as
Theodor.
Oecumenius
,
Alcuinus
)
talke
of
a
purgatory
fire
at
the
last
day
wherewith
Christ
shall
come
,
when
he
commeth
in
glory
,
as
they
imagine
:
through
which
al
shall
passe
:
but
this
is
not
their
purgatory
:
neither
is
it
any
thing
but
a
meere
phansie
indeed
.
Some
other
among
whom
Aug.
is
(
as
they
take
it
)
the
chiefe
man
,
seeme
somewhat
to
allow
their
purgatorie
:
but
indeed
the
chiefe
places
which
they
cite
out
of
him
for
it
,
are
such
,
where
he
speaketh
but
doubtfully
as
thus
,
For
sitan
verum
est
:
non
est
incredibile
:
An
sit
quaeripotest
:
that
is
,
perhaps
it
is
so
:
It
is
not
altogether
incredible
:
It
may
be
a
question
,
whether
there
be
any
such
place
or
no
,
as
in
his
booke
de
Ciuitate
Deilib
.
21.
cap.
26.
&
in
Enchirid.
cap.
69.
And
yet
in
diuers
other
places
(
belike
better
aduised
,
and
more
settled
)
he
flatly
determineth
,
that
there
is
no
such
third
place
.
For
in
a
sermon
of
his
de
vamiate
huius
saecul●
,
I
read
thus
,
Scitote
vos
quod
cum
anima
a
corpore
auellitur
statim
in
paradiso
collocatur
,
aut
in
inferni
tartara
praecipitatur
,
that
is
,
Knowe
yee
,
that
when
the
soule
is
taken
from
the
body
either
by
and
by
it
is
placed
in
paradise
,
or
thrown
into
Hell
.
And
in
hie
Hypognosticon
the
5.
booke
he
saith
thus
,
The
first
place
the
Catholike
faith
by
Gods
authoritie
beleeueth
to
be
the
kingdome
of
heauen
,
the
second
place
that
same
catholike
faith
beleeueth
to
be
hell
,
where
all
runnagates
and
all
that
are
without
the
faith
of
Christ
shall
tast
euerlasting
punishment
.
As
for
any
third
place
penitus
ignoramus
,
that
is
,
we
vtterly
know
none
saith
he
,
neither
shal
we
finde
in
the
holy
scriptures
that
there
is
any
such
.
And
in
his
booke
de
peccatorum
meritis
,
li.
1.
ca.
28.
he
hath
these
words
Non
est
vlli
vllus
medius
locus
vt
possit
esse
nisi
cum
diabolo
qui
non
est
cum
Christo
there
is
no
middle
place
for
any
,
but
that
he
must
needes
be
with
the
diuel
if
not
with
Christ
.
And
truely
for
the
releeuing
of
soules
departed
by
things
done
for
them
here
by
others
as
you
haue
heard
the
scriptures
are
against
them
,
so
the
fathers
be
also
.
For
Augustine
saith
flatly
to
Hesichius
Epist.
80.
In
what
state
thy
dying
day
findeth
thee
,
the
last
day
also
shall
come
vpon
thee
.
And
Hierom.
vpon
the
9.
of
Eccles.
before
alleadged
,
gathereth
that
there
can
nothing
bee
added
to
the
dead
by
any
thing
done
hereafter
.
And
accordingly
writeth
Cyprian
de
mortalitate
,
saying
,
Qualem
t●
inuenit
Deus
cum
hinc
euocat
,
talem
pariter
&
iudicat
,
that
is
,
In
what
state
God
findeth
thee
when
he
calleth
thee
hence
,
such
a
one
he
wil
also
iudge
thee
.
Indeed
they
may
haue
these
fathers
,
the
heathen
philosopher
Plato
in
his
Gorgia
,
Homer
in
his
1.
&
3.
Odyss
,
Virgil
in
his
6.
book
of
AEneid
Ouid
in
his
2.
Fastorum
,
Aristotle
,
the
Alcoran
,
&
such
like
to
fetch
their
purgatory
from
,
others
of
any
sound
credit
they
haue
none
.
And
as
for
their
reasons
they
are
but
discourses
of
their
own
wit
,
or
of
others
like
themselues
laste
before
named
.
And
their
best
are
,
when
they
are
driuen
to
the
vtmost
,
but
counterfait
writings
of
fathers
falsly
bearing
their
names
,
and
writen
by
some
of
their
owne
crew
of
later
time
,
false
tales
,
lying
apparitions
of
men
and
diuels
.
For
rather
than
Purgatory
shal
be
left
without
an
author
,
the
diuell
shal
be
he
,
and
they
will
make
much
of
his
authority
also
.
For
they
write
in
Lombardica
historia
,
that
Saint
Odilio
at
Vulcania
of
Sicilia
hearing
that
the
howlinges
and
cries
of
Diuels
were
hard
mourning
,
that
soules
were
taken
from
them
after
their
departure
out
of
the
body
by
the
almes
&
praiers
of
their
friendes
liuing
;
caused
the
feast
of
the
commemoration
of
the
dead
for
the
reliefe
of
soules
in
purgatory
to
be
ordeined
.
The
truth
is
,
dearly
beloued
,
that
their
doctrine
in
this
point
is
such
,
that
if
ten
thousand
angels
and
al
the
fathers
should
tel
vs
that
it
were
true
,
we
ought
to
bold
both
them
and
their
assertion
accursed
,
it
is
so
blasphemous
and
iniurious
to
the
precious
boud-shed
of
Iesus
Christ
,
the
only
purgatory
indeed
both
of
soul
and
body
.
For
to
maintain
this
they
first
must
hold
that
the
merites
and
satisfactions
of
Christ
are
not
sufficient
of
themselues
,
and
by
themselues
(
without
these
paines
suffering
in
purgatory
also
,
and
this
other
relief
)
to
saue
the
soule
of
the
beleeuer
in
him
.
Secondly
they
must
hold
,
that
in
the
bloud
of
Christ
the
beleeuer
hath
forgiuenes
of
sinnes
,
but
not
of
the
punishment
due
therefore
.
Thirdly
that
God
is
such
a
God
as
will
punish
a
soule
with
such
hellish
torments
for
the
same
sinnes
,
which
he
hath
already
forgiuen
in
his
sonne
,
and
therfore
promised
to
remember
no
more
,
Heb.
10.17
.
And
lastly
they
must
attribute
power
to
do
that
to
the
paines
of
purgatory
,
and
to
this
their
reliefe
,
that
they
talke
of
,
which
they
hold
the
bloud
of
Christ
hath
not
done
without
these
to
such
.
You
see
therfore
that
these
fellowes
that
are
so
busy
in
purgatory
are
wel
worthy
for
their
labour
to
finde
nothing
els
when
they
depart
,
but
hell
and
hellish
torments
.
And
no
doubt
of
it
they
sell
heauen
so
fast
to
others
,
that
(
if
they
repent
not
)
there
wil
be
no
place
els
left
for
them
but
hell
.
But
to
leaue
them
to
their
fained
king
the
pope
and
to
this
his
new
kingdome
,
which
he
hath
appropriated
to
him
and
his
,
it
is
further
to
be
noted
,
that
in
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
onely
signifie
vp
&
by
,
but
noteth
also
a
continuance
of
time
thenceforth
,
that
to
the
full
comfort
of
them
that
die
in
the
Lorde
,
Lastly
we
are
not
to
passe
ouer
,
or
forget
how
our
aduersaries
the
Papistes
abuse
this
last
clause
of
the
text
.
For
they
hearing
that
workes
follow
such
,
thereupon
inferre
,
that
works
merit
eternal
blisse
.
li.
de
Fide
&
operibus
ca.
14.
when
he
said
that
good
workes
goe
not
before
iustification
,
but
they
follow
a
man
iustified
,
Let
them
therefore
followe
in
Gods
name
,
as
a
fruit
of
a
man
in
the
Lorde
,
but
let
them
not
step
before
as
a
cause
of
his
being
in
the
fauor
of
the
Lord
.
And
vnderstand
that
this
argument
is
stark
naught
,
good
workes
shal
be
rewarded
with
heauenvly
blisse
:
therefore
they
merite
it
.
Is
no
man
rewarded
but
he
which
hath
merited
and
deserued
it
first
?
The
heire
when
he
commeth
to
his
fathers
lands
is
then
wel
rewarded
for
his
paines
he
took
in
his
fathers
time
,
&
yet
hee
hath
not
his
inheritance
for
those
his
paines
,
for
then
rather
some
seruant
oftentimes
should
haue
the
inheritance
:
but
for
that
he
was
his
fathers
son
&
heire
before
:
Euen
so
it
is
in
this
case
,
we
are
born
the
sons
of
God
by
faith
in
Christ
,
Ioh.
1.12
.
&
13.
&
so
coheires
with
him
of
heauen
,
Rom.
8.17
.
thereby
first
,
and
then
follow
good
workes
in
vs
not
as
a
cause
why
we
shal
haue
this
inheritance
,
but
as
a
fruit
&
effect
flowing
from
our
thankful
mindes
to
our
heauenly
father
for
this
notable
inheritance
thus
freely
prepared
for
vs
.
And
yet
when
we
come
to
the
inheritance
,
because
it
commeth
after
these
our
works
,
after
a
sort
we
may
say
,
that
euen
there
by
our
paines
in
working
are
rewarded
,
&
yet
we
haue
not
that
reward
for
our
workes
,
but
for
that
we
working
so
,
were
the
sons
&
heires
of
God
.
But
for
the
better
loosing
of
al
such
popish
knots
,
vnderstand
that
it
is
not
al
one
to
say
good
works
shal
be
rewarded
,
and
to
say
,
good
works
haue
merited
that
rewarde
.
For
there
are
rewards
giuen
of
mercy
(
and
so
is
this
)
as
well
as
of
debt
and
duty
,
Rom.
4.4
.
Againe
there
is
great
ods
betwixt
these
two
questions
,
who
shal
bee
saued
,
and
why
man
shal
bee
saued
:
To
the
former
we
answere
,
the
well
worker
:
to
the
latter
only
for
Christs
sake
apprehended
by
faith
.
And
therfore
take
this
for
the
conclusion
,
we
shal
be
iudged
Secundum
operum
indicium
,
non
propter
operum
meritum
,
according
to
the
testimony
your
workes
giue
of
vs
,
not
for
the
merit
of
our
workes
.
For
it
is
writen
Ephe.
2.8.9
.
We
are
saued
by
grace
through
faith
,
&
that
not
of
our selues
:
it
is
the
gift
of
God
:
not
of
works
,
lest
any
man
should
boast
himself
.
And
yet
this
doctrine
neither
letteth
nor
staieth
at
al
from
good
works
,
but
is
that
only
fountain
indeed
from
whence
al
true
works
do
spring
&
flow
.
And
therfore
y●
Apo.
Paul
(
as
you
may
obserue
throughout
al
his
epistles
)
first
laboreth
to
set
down
this
doctrine
,
&
then
thereupon
after
buildeth
exhortation
to
godlines
of
life
:
&
the
like
course
tooke
Peter
as
you
may
see
in
his
first
epistle
.
And
yet
these
knewe
how
to
prouoke
to
good
works
,
and
in
no
case
may
be
counted
teachers
of
a
doctrine
enemy
to
good
works
.
Yea
there
is
none
indeed
that
hath
grace
to
imbrace
this
doctrine
effectually
,
but
therby
he
feeleth
by
experience
his
hart
so
enflamed
with
loue
towardes
God
for
his
infinite
mercy
hereby
displaied
vnto
him
both
in
sauing
him
from
perishing
,
and
in
thus
freely
preparing
heauen
for
him
,
that
from
that
loue
of
his
there
floweth
riuers
&
flouds
of
al
thankfulnes
in
al
true
obedience
to
his
God
▪
wherin
he
walketh
chearfully
&
confortably
.
But
the
Papists
being
bastards
&
no
lawful
children
of
the
Lorde
,
beeing
not
assured
of
this
full
and
free
fauor
of
his
towards
them
,
of
a
slauish
feare
,
&
with
a
seruile
mind
to
earn
heauen
at
his
hands
doe
the
good
which
they
do
.
Which
indeed
in
matter
&
maner
of
doing
is
such
,
that
though
it
carrye
the
shew
of
godlines
,
yet
it
is
not
so
indeede
.
For
the
matter
of
good
works
they
wil
not
fetch
warrant
only
from
gods
reuealed
wil
in
his
word
,
but
matter
good
inough
with
them
.
For
a
good
worke
is
any
thing
for
the
which
they
can
alleage
a
tradition
of
the
elders
,
or
their
own
good
intent
,
Which
kinde
of
works
the
Lord
reiecteth
as
stincking
in
his
sight
,
Isa.
29.13
.
Mat.
15.9
.
&
Co.
2.20
.
&c.
And
as
for
their
maner
of
doing
,
it
is
like
the
Pharises
ioyned
with
a
conceit
,
that
therefore
they
may
despise
others
,
&
trust
to
be
heard
at
Gods
hands
for
the
merite
of
their
works
.
Which
kinde
of
doing
Christ
hath
condemned
,
Mat.
6.1
.
&
Luk.
18.9
,
&c.
in
forbidding
vs
to
do
our
workes
as
the
Pharisees
did
,
&
in
sending
home
the
proude
Pharisee
vniustified
And
therfore
in
very
deed
,
as
they
are
without
all
true
christian
faith
,
so
are
they
without
al
true
good
works
,
And
therefore
whosoeuer
hath
any
thing
to
comfort
himself
by
this
place
,
it
is
none
of
them
.
No
doubt
of
it
,
this
noble
man
,
whose
body
lieth
here
amongst
vs
to
be
encōbed
,
though
euen
in
outwarde
shew
of
almes
giuing
&
other
good
works
he
ouermatched
most
merit
mongers
,
yet
seeing
he
trusted
only
to
the
meries
of
Christ
,
and
neuer
to
his
owne
workes
,
but
did
them
only
of
loue
and
thankefulnesse
towas
his
God
,
is
among
those
,
of
whome
it
is
here
said
,
Their
workes
accompany
them
,
and
therfore
now
is
in
ioyful
fruition
of
the
reward
thereof
.
Whose
example
as
wee
that
bee
of
the
same
faith
are
to
followe
,
that
so
with
him
we
may
bee
in
euerlasting
remembrance
both
with
God
,
and
good
men
,
(
as
no
doubt
hee
shall
)
so
it
is
an
example
to
stoppe
the
mouths
of
the
aduersaries
,
that
lyingly
crye
out
that
they
that
bee
of
our
religion
haue
no
good
woorkes
following
them
.
September
22.
An.
Do.
1594.
The
grace
of
our
Lord
Iesus
Christ
,
the
loue
of
God
the
Father
,
and
the
most
comfortable
fellowship
of
the
holy
Ghost
,
be
with
vs
all
now
and
euer
,
to
direct
,
sanctifie
,
and
gouerne
vs
in
all
our
waies
,
works
,
&
thoughts
.
Amen
.
FINIS
.