THEOLOGICALL
LOGICKE
.
CHAP.
I.
QVAEST
.
1.
1
The
Gospell
is
the
only
proper
and
immediate
instrumentall
cause
of
our
conversion
to
God
,
and
of
our
faith
and
loue
,
and
of
all
other
spirituall
graces
;
and
not
miracles
,
nor
the
holy
liues
,
and
comfortable
deathes
of
the
dearest
seruants
of
God
,
nor
temporall
blessings
or
corrections
,
nor
the
authority
of
the
Magistrate
,
nor
the
wisdome
of
the
Law
of
God
,
and
therefore
much
lesse
the
reason
of
the
naturall
man
.
THe
Gospell
is
the
proper
and
immediate
So
repentance
is
wrought
by
the
Gospell
,
and
a
godly
sorrow
Verily
Iohn
the
Baptist
giuing
the
knowledge
of
saluation
vnto
the
people
for
the
remission
of
their
sinnes
,
through
the
tender
mercy
of
God
,
whereby
the
day
spring
from
an
high
But
as
for
miracles
,
the
holy
liues
,
and
comfortable
deathes
of
the
dearest
seruants
of
God
,
the
Lord
's
temporall
blessings
and
corrections
,
the
wisdome
of
the
Law
of
God
,
and
the
best
reason
of
the
naturall
man
,
all
and
euery
of
these
may
bee
as
good
preparatiues
to
cause
vs
more
readily
to
receiue
the
Physicke
of
our
soules
:
but
the
instructions
of
the
wholesome
doctrines
of
the
Gospell
of
Christ
are
the
only
right
Physicke
,
and
the
most
soueraigne
confections
that
are
able
to
recouer
our
spirituall
health
and
life
:
For
if
we
liue
an
holy
and
an
heauenly
The
former
may
be
some
impellent
occasions
to
induce
such
as
are
not
yet
effectually
called
to
giue
an
attentiue
eare
to
the
most
wholesome
doctrines
of
the
Gospell
of
Christ
,
and
to
moue
such
as
are
effectually
called
already
,
to
hearken
more
readily
and
reuerently
then
before
they
haue
done
.
But
they
are
no
helpes
to
the
Gospell
it selfe
for
the
working
out
of
the
conversion
of
any
.
Because
this
word
of
Christ
is
not
rightly
receiued
,
nor
doth
worke
in
any
one
effectually
,
but
where
it
And
verily
concerning
the
power
of
miracles
and
of
the
Church
,
which
is
a
multitude
of
such
as
professe
the
truth
,
they
are
not
able
to
convert
an
Infidell
,
but
to
prepare
him
,
&
make
him
ready
to
embrace
the
Gospell
,
which
is
the
power
of
God
Aug.
de
utilitnt●
credendi
.
c.
16
to
saluation
to
all
that
belieue
.
Men
(
saith
S.
Austin
)
that
are
not
yet
able
to
discerne
the
heauenly
truth
,
that
they
may
bee
lifted
vp
to
it
,
and
suffer
themselues
to
be
purged
from
their
impurity
,
hindring
them
from
it
,
haue
the
benefit
of
direction
of
authority
,
which
standeth
vpon
two
things
;
whereof
the
one
is
the
greatnes
of
miracles
and
wondrous
workes
done
,
the
other
is
the
multitude
of
such
as
beleeue
.
Verily
God
would
haue
all
men
saued
,
and
come
thereto
by
the
knowledge
of
the
truth
.
But
this
knowledge
of
the
truth
is
learned
out
of
the
For
the
which
purpose
also
the
Lord
caused
so
many
diuine
graces
to
shine
in
the
liues
,
and
such
admirable
courage
and
comfort
in
the
deathes
,
of
such
as
were
the
first
Martyrs
and
Confessors
in
the
Primitiue
Church
,
that
that
doctrine
might
be
receiued
as
diuine
&
heauenly
,
which
wrought
such
diuine
and
heauenly
effects
.
The
which
were
so
euident
and
apparent
,
that
the
very
enemy
was
forced
to
giue
testimony
thereto
with
these
or
the
like
words
:
These
be
they
which
speake
as
they
liue
,
and
liue
as
they
speake
;
this
is
assuredly
an
holy
profession
,
which
bringeth
forth
such
an
holy
conversation
;
this
is
a
ioyfull
&
comfortable
faith
,
which
breedeth
such
ioy
and
comfort
amidst
the
very
terrours
of
death
.
O
vndonbtedly
great
is
the
God
of
the
Christians
.
Their
light
did
so
shine
before
men
,
that
they
seeing
their
So
likewise
why
doth
the
Lord
sometimes
cause
the
sweet
dewes
of
his
temporall
blessings
to
distill
downe
vpon
his
beloued
Vineyard
,
and
sometimes
againe
smite
it
with
the
sharpe
stormes
of
his
co●rections
,
but
that
thereby
he
might
prepare
it
to
yeeld
a
fruitfull
and
a
plentifull
Vintage
?
And
why
doth
he
suffer
the
Field
of
his
Church
sometimes
to
lye
ley
and
vnbroken
vp
,
and
to
be
at
rest
,
and
againe
at
another
time
doth
breake
it
vp
,
and
fallow
it
;
but
that
he
might
make
it
fitter
to
receiue
and
nourish
the
Lord's
seed
,
and
in
the
end
yeeld
a
better
haruest
?
Yea
as
a
wise
and
prudent
Schoolemaster
dealeth
with
his
young
and
tender
Scholler
,
sometimes
speaking
him
faire
,
and
giuing
him
an
apple
or
a
fig
,
that
so
he
may
winne
him
vnto
his
will
,
and
sometimes
not
only
threatneth
him
,
but
vseth
also
the
rod
,
that
so
he
may
force
and
compell
him
thereunto
;
so
dealeth
Christ
our
heauenly
Master
and
Teacher
,
with
vs
his
dull
disciples
and
Schollers
,
sometimes
seeking
to
allure
vs
with
a
liberall
largesse
of
his
temporall
blessings
,
carefully
to
hearken
to
the
holy
instructions
of
his
Word
;
and
sometimes
seeking
to
compell
vs
thereto
by
his
sharpe
corrections
;
the
which
yet
Prosperity
ordinarily
breedeth
security
,
and
choaketh
the
And
verily
when
in
our
aduersity
the
Lord
doth
teach
vs
out
of
his
Word
the
vse
and
end
of
afflictions
,
and
maketh
vs
seriously
to
lay
it
to
our
hearts
,
then
is
our
adversity
made
profitable
vnto
vs
by
the
blessing
of
God
.
I
heard
Ephraim
(
saith
the
Prophet
)
lamenting
thus
;
Thou
hast
corrected
me
,
and
I
was
chastised
as
an
vntamed
Calfe
,
convert
thou
me
,
and
I
shal
be
converted
,
for
thou
art
the
Lord
my
God
.
Surely
after
I
converted
,
I
repented
;
and
after
I
was
instructed
,
I
smote
vpon
So
then
it
is
still
the
power
of
the
Gospell
of
Christ
,
sounding
in
the
mouthes
of
his
faithfull
Ministers
,
that
is
able
to
worke
the
conversion
of
a
sinner
:
afflictions
may
cause
vs
more
carefully
to
giue
attendance
to
the
Word
,
as
in
like
manner
may
paines
&
penalties
inflicted
by
the
Magistrates
,
which
are
the
Lord's
Lieutenants
,
ordained
to
this
purpose
,
that
they
should
by
their
penall
statutes
euen
force
their
subiects
to
harken
diligently
to
the
commandements
of
God
.
Not
that
any
can
be
forced
to
faith
and
repentance
by
any
manner
of
penalty
or
paine
whatsoeuer
,
but
by
inforcements
they
may
be
driuen
to
come
to
the
Assemblies
of
the
Saints
,
where
the
Fishers
of
men
cast
out
the
net
of
the
Gospell
,
that
at
one
time
or
other
they
may
be
brought
within
the
compasse
thereof
,
and
so
may
be
taken
vp
into
Noah's
Arke
.
So
then
still
it
is
the
net
of
the
Gospell
,
and
the
hooke
of
the
Word
,
whereby
men
are
taken
and
brought
vnto
God
:
afflictions
sent
of
God
,
and
penalties
inflicted
by
the
Magistrates
,
are
but
the
baites
to
make
some
bite
at
this
hooke
,
and
poles
to
make
them
come
within
the
compasse
of
this
net
.
Nay
this
worke
of
a
mans
vnfained
conuersion
to
God
,
cannot
be
wrought
by
the
terrours
of
the
Law
of
God
.
For
the
The
most
that
the
Law
of
God
can
effect
either
by
the
aequity
of
the
holy
precepts
thereof
,
or
by
the
seuerity
of
the
threatnings
denounced
therein
,
is
happily
for
a
time
to
stay
sin
,
vndoubtedly
it
hath
not
power
enough
to
slay
it
:
it
may
stop
for
a
while
the
current
of
sin
,
&
cut
down
some
of
the
boughs
thereof
,
but
it
cannot
empty
the
fountaine
of
sin
,
nor
pluck
it
vp
by
the
very
rootes
.
Much
lesse
can
humane
wisdome
worke
the
reformation
of
sinfull
men
,
it
may
make
them
perhaps
couer
their
sinnes
,
but
Humana
sapientia
,
ut
plurimum
effici●t
,
non
abscindit
vitia
,
sed
abscondit
.
Lact.
Inst.
l.
3.
c.
26.
cannot
enable
them
to
cast
out
their
inbred
corruptions
.
The
vttermost
it
can
work
(
as
Lactantius
testifieth
)
is
to
driue
corruption
inward
,
and
to
make
it
hide
it selfe
for
a
while
;
but
by
making
men
outward
conformitans
,
it
maketh
them
in
truth
no
better
then
dissembling
hypocrites
.
For
the
reason
and
the
wisedome
of
the
naturall
man
could
not
finde
out
many
particular
transgressions
committed
against
the
Law
of
God
,
nor
sound
the
depth
of
his
iudgments
,
much
lesse
could
it
reach
to
the
height
of
his
mercies
,
and
the
most
strange
and
incredible
expiation
that
the
Lord
appointed
for
sinne
.
This
Mystery
required
a
supernaturall
reuelation
,
and
could
not
be
reuealed
but
by
the
doctrin
of
the
Gospel
.
Wherfore
when
the
world
by
her
wisedome
,
knew
not
God
in
the
wisedome
of
God
,
it
pleased
God
by
the
foolishnesse
of
preaching
,
to
saue
them
that
belieue
.
For
the
Gospell
is
the
powerfull
voice
of
our
great
Shepheard
,
whereby
he
calleth
and
recalleth
The
Gospell
is
that
Zephyrus
,
that
life-breathing
winde
And
verily
not
only
blessed
are
the
feet
of
them
that
bring
CHAP.
II
QVAEST
.
2.
The
Word
and
the
Sacraments
doe
not
profite
,
vnlesse
the
sense
and
vse
of
either
be
rightly
apprehended
and
vnderstood
.
THe
power
and
efficacy
of
things
,
consisteth
not
in
the
letters
and
wordes
wherein
they
are
expressed
,
but
in
the
things
themselues
,
being
rightly
applied
to
those
vses
where
unto
they
are
ordained
by
God
.
To
ascribe
an
operatiue
and
working
power
to
bare
letters
or
words
,
hath
bin
condemned
by
all
wise
and
religious
persons
,
not
only
in
such
as
haue
bin
bewitched
with
diuelish
force●ies
,
but
also
in
such
as
haue
bin
blinded
with
grosse
and
palpable
superstition
.
The
seuen
sons
of
one
Scaeva
a
Priest
,
are
branded
with
the
note
of
aeternall
infamy
,
for
that
they
tooke
vpon
them
to
name
ou●r
them
that
As
the
Scribes
and
Pharisees
are
condemned
of
grosse
and
palpable
superstition
,
for
that
they
did
ascribe
a
sanctifying
Ierom.
in
Mat.
c.
23.
to
be
carried
in
their
hearts
,
and
not
on
their
bodies
,
seeing
Libraries
and
chests
haue
the
bookes
,
but
not
the
knowledge
of
God
.
The
like
(
saith
he
)
doe
euen
now
superstitious
women
amongst
vs
,
who
haue
a
zeale
of
God
,
but
not
according
to
knowledge
,
in
litle
Gospels
,
and
in
the
wood
of
the
Crosse
,
and
in
other
things
of
the
like
nature
.
Neither
was
this
superstition
found
only
among
some
silly
women
,
but
also
among
some
of
the
Priests
whom
S.
Chrysostome
Chr●s
.
in
Mat.
hom.
43.
sharply
taxeth
,
saying
;
Tell
me
thou
doating
Priest
,
is
not
the
Gospell
daily
read
and
heard
of
men
in
the
Church
?
Whom
then
it
doth
not
profit
,
being
receiued
by
the
eares
,
can
it
saue
being
hanged
about
their
necks
?
For
wherein
consisteth
the
vertue
of
the
Gospell
?
In
the
formes
of
the
letters
,
or
in
the
vnderstanding
of
the
sense
?
If
in
the
figures
,
then
dost
thou
wel
to
hang
it
about
thy
necke
:
but
if
in
the
vnderstanding
,
then
would
it
doe
the
more
good
being
placed
in
thine
heart
,
then
hanged
about
thy
necke
.
Neither
haue
the
Sacraments
,
which
are
visible
words
,
any
supernaturall
grace
annexed
to
the
outward
Elements
,
but
as
Aug.
in
Joh.
hom
89.
1
Cor.
11.
29.
they
represent
vnto
the
mind
an
invisible
grace
,
and
shadow
out
and
suggest
diuine
things
to
the
vnderstanding
,
that
so
they
may
be
viewed
and
reviewed
againe
and
againe
;
and
that
they
being
once
rightly
apprehended
,
may
be
stil
apprehended
better
and
better
.
How
is
it
(
saith
S.
Austin
)
that
water
doth
touch
the
body
,
and
cleanse
the
soule
,
but
by
the
means
of
the
word
?
Aug.
in
Ioh:
hom.
80.
And
that
not
because
it
is
pronounced
with
the
tongue
,
but
beleeued
by
the
heart
,
the
right
vse
of
the
sacred
signe
,
being
so
And
verily
to
what
end
were
both
Words
and
Sacraments
Sacramentum
est
visibile
signum
invisibilisgratie
.
Aug.
de
doct.
Christian
.
l.
4.
6.
8
ordained
,
but
that
they
being
signes
of
things
,
they
might
open
vnto
vs
the
things
whereof
they
are
signes
?
Insomuch
(
as
S.
Austin
saith
)
it
skilleth
not
how
polished
the
tongue
bee
that
we
speake
in
,
but
how
sit
it
be
to
make
manifest
our
minde
and
meaning
.
For
that
as
a
wooden
key
may
steed
vs
more
then
a
key
of
gold
,
if
it
be
more
sit
to
open
that
which
is
shut
;
so
a
base
and
simple
language
may
doe
vs
more
good
then
a
learned
and
polished
,
if
that
it
make
knowne
vnto
vs
that
which
was
vnknowne
.
And
therefore
the
diuine
seruice
of
God
that
is
to
be
performed
by
the
people
of
God
,
is
to
bee
deliuered
in
their
vulgar
tongue
,
that
they
may
vnderstand
what
they
doe
.
The
which
thing
is
so
behoofull
and
necessary
,
that
the
Apostle
commanded
,
that
such
as
vttered
diuine
mysteries
in
strange
tongues
,
which
were
giuen
euen
by
the
miraculous
operation
of
the
Holy
Ghost
,
should
keep
silence
in
the
Church
,
vnlesse
the
meaning
of
the
speech
were
presently
expounded
,
And
verily
as
not
the
words
,
but
the
meaning
of
the
Law
is
the
Law
;
so
not
the
words
,
but
the
meaning
of
the
Gospell
of
Christ
,
is
the
Gospell
of
Christ
.
The
Scripture
(
saith
S.
Ierome
)
consisteth
not
in
the
reading
,
but
in
the
vnderstanding
.
And
againe
Wherefore
Chrysostome's
aduise
is
very
behoofull
,
that
wee
should
diligently
watch
,
or
rather
(
saith
he
)
we
haue
need
of
Chrys.
in
Ioh.
hom
.
39
the
grace
of
God
,
that
we
insist
not
vpon
the
bare
words
,
seeing
thereby
heretickes
fall
into
errour
.
For
as
the
right
sense
of
the
Word
of
God
,
maketh
it
to
be
the
true
Word
of
God
;
so
a
wrong
sense
forged
by
man
,
maketh
it
to
be
the
word
of
man
:
yea
a
cursed
gloze
thereof
,
made
by
the
suggestion
of
that
cursed
serpent
Satan
,
cleane
corrupteth
the
Text
,
and
maketh
that
which
in
the
syllables
and
words
is
the
very
Word
of
God
,
to
be
in
the
corrupt
sense
,
the
very
word
of
the
Diuell
.
And
therefore
such
as
be
carefull
not
to
fall
into
errour
,
nor
to
turne
the
Word
of
God
into
the
Word
of
the
Diuell
,
must
Wherefore
it
is
no
meane
mercy
,
when
God
doth
bestow
vpon
any
persons
,
the
true
and
certaine
knowledge
of
the
mysteries
of
the
Kingdome
of
God
,
seeing
it
is
a
sure
signe
that
he
So
Tertullian
:
Christ
is
deuoured
by
hearing
,
chewed
by
vnderstanding
,
and
digested
by
beleeuing
.
For
reall
things
are
not
in
our
mindes
by
any
corporall
contiguity
of
their
reall
substances
,
but
by
a
spirituall
participation
of
them
by
their
For
the
Lord
doth
bestow
his
seuerall
gifts
and
blessings
As
for
example
,
the
Lord
worketh
a
care
in
many
naturall
men
,
to
lead
a
ciuill
and
a
righteous
life
,
by
causing
them
to
apprehend
and
embrace
those
arguments
and
reasons
which
are
of
force
to
perswade
to
a
ciuill
and
a
righteous
life
.
As
in
like
manner
hee
openeth
the
hearts
of
such
as
he
calleth
to
the
estate
of
grace
,
by
causing
them
carefully
to
attend
to
the
diuine
Insomuch
that
the
minds
of
the
Faithfull
are
first
sanctified
(
what
was
done
vnto
thee
:
)
but
he
maketh
thee
iust
,
being
willing
(
and
witting
to
that
worke
which
is
wrought
in
thee
.
)
There
are
two
parts
of
our
saluation
or
deliuerance
from
sinne
;
whereof
the
one
is
a
deliuerance
from
the
very
being
and
Wherefore
it
was
not
without
cause
that
the
Prophet
Daniel
And
therefore
whereas
contraries
are
cured
by
contraries
,
Wherefore
all
such
as
hearken
attentiuely
to
the
doctrine
of
the
Gospell
,
and
are
thereby
brought
to
saith
and
righteousnes
,
And
verily
as
the
ignorance
of
the
powerfull
truths
of
the
Gospell
,
breedeth
folly
,
and
folly
leadeth
into
all
iniquity
,
and
So
then
in
the
worke
of
regeneration
&
deliuerance
from
the
being
and
bondage
of
sinne
,
both
the
saithfull
teacher
of
For
so
he
doth
declare
his
meaning
to
be
in
the
third
chapter
of
his
second
Epistle
,
where
for
that
some
among
them
called
in
question
the
truth
of
his
Apostleship
,
hee
boldly
auoucheth
that
their
regeneration
and
conversion
to
God
,
wrought
by
his
ministery
,
but
by
the
power
of
Christ
,
was
a
most
euident
demonstration
thereof
.
Such
trust
(
saith
hee
)
haue
wee
through
Christ
to
God
:
not
that
we
are
sufficient
of
our selues
to
th●nke
any
thing
(
belonging
to
the
worke
of
our
owne
saluation
,
or
to
the
saluation
of
any
other
)
as
of
our selues
,
but
We
will
(
saith
S.
Austin
)
but
it
is
God
that
worketh
in
vs
to
will
:
we
worke
,
but
it
is
God
that
Aug.
de
gratiae
&
libero
ar●
.
c.
16
worketh
in
vs
to
worke
,
and
that
of
his
owne
good
will
.
Thus
to
beleeue
and
to
professe
is
beh●ofull
and
expedient
for
vs
,
this
is
according
to
godlines
and
truth
,
that
an
humble
and
lowly
confession
be
made
by
vs
,
and
that
all
be
giuen
and
ascrib●d
to
God
,
seeing
our
life
is
in
greater
security
,
when
we
ascribe
all
to
God
,
and
doe
not
commit
our selues
in
part
to
our selues
,
and
in
part
to
God
.
So
then
it
is
a
most
certain
truth
,
that
in
our
regeneration
and
deliuerance
from
the
being
and
bondage
of
sinne
,
it
is
God
that
worketh
in
vs
euery
good
thought
,
word
and
worke
,
and
also
that
herein
we
our selues
are
co-workers
with
God
,
as
it
may
appeare
by
this
,
euen
for
that
this
worke
proceedeth
after
so
slow
and
slacke
a
manner
.
Adam
indeed
was
made
perfectly
holy
and
righteous
,
and
that
in
a
moment
,
euen
at
his
first
being
and
existing
,
because
the
Lord
Almighty
and
all-sufficient
,
wrought
himselfe
,
and
by
himselfe
,
that
holinesse
and
righteousnesse
that
was
in
him
;
but
now
the
Faithfull
are
herein
ioint-workers
with
God
,
and
therefore
this
worke
goeth
forward
slowly
,
because
of
the
small
measure
of
grace
that
is
giuen
to
them
,
&
the
great
power
of
the
remnants
of
their
inbred
corruptions
,
which
continually
striue
against
the
worke
of
grace
,
and
hinder
greatly
the
proceedings
thereof
.
The
faithfull
in
diuers
places
of
Scriptures
,
are
compared
to
starres
in
respect
of
their
profitable
and
fruitfull
vses
,
but
may
they
not
also
be
likened
vnto
them
in
respect
of
their
manifold
imperfections
and
aberrations
?
Their
proper
motions
are
but
slow
,
yea
some
of
them
very
slow
.
For
some
of
them
finish
●heir
course
in
a
yeare
,
one
in
two
yeare
,
one
in
twelue
yeare
,
one
in
thirty
yeare
;
and
all
that
be
fixed
in
the
fitmament
in
forty
nine
thousand
yeares
.
Neither
keep
they
their
right
course
always
vnder
the
Ecliptick
line
,
but
somtimes
turne
to
one
side
thereof
,
&
sometimes
to
the
other
;
neither
are
these
their
courses
still
direct
and
forward
,
but
also
sometimes
retrograde
and
backward
in
their
cycles
&
epcicycles
,
towards
their
apogeïon
,
and
towards
their
perigeïon
,
giuing
sometimes
a
cheerefull
aspect
,
and
sometimes
an
opposite
and
disastrous
stowne
.
So
is
it
with
the
faithfull
,
they
are
slow
in
the
entire
accomplishing
of
any
one
holy
motion
,
yet
the
motions
of
all
the
powers
of
their
soules
and
bodies
will
not
be
made
perfite
,
vntill
the
glorious
comm●ng
of
Christ
vnto
iudgement
.
Verily
while
they
liue
here
in
this
world
,
they
follow
not
continually
the
streight
course
of
Christ
,
the
Sunne
of
righteousnesse
,
vnder
the
Eclipticke
line
of
his
holy
Word
,
but
somettimes
they
turne
to
one
side
,
and
sometimes
to
the
other
;
neither
doe
they
alwayes
keep
a
direct
course
,
and
goe
on
forward
in
the
way
of
godlines
;
but
sometimes
they
are
retrograde
and
goe
backward
,
and
sometimes
running
in
a
maze
,
being
doubtfull
and
vncertaine
which
way
to
take
;
sometimes
they
are
in
their
apogeion
,
and
sometimes
in
their
perigeïon
;
that
is
,
sometimes
they
are
lifted
vp
with
heauenly
meditations
,
and
sometimes
pressed
downe
with
earthly
cares
,
and
sometimes
they
giue
a
cheerefull
aspect
to
the
good
proceedings
of
others
,
and
somtimes
they
become
their
cleane
opposites
,
and
cast
vpon
them
a
disastrous
frowne
.
Wherefore
it
behooueth
the
faithfull
to
giue
all
diligence
to
worke
out
their
saluation
,
not
only
with
hearts
trembling
at
their
owne
imperfections
,
but
also
by
being
fearefull
to
ascribe
to
themselues
the
glory
of
willing
or
working
any
thing
that
is
good
,
seeing
(
as
the
Apostle
adioyneth
)
it
is
God
that
worketh
The
Church
of
Rome
doth
lay
this
as
an
hainous
offence
vnto
our
charge
,
that
by
us
the
nature
of
man
is
greatly
disgraced
,
in
that
wee
teach
,
that
men
are
become
brutish
without
reason
,
and
as
dead
stocks
and
stones
without
sense
and
life
;
because
we
teach
,
that
by
nature
they
haue
not
liberty
,
list
,
nor
life
vnto
any
thing
that
is
truly
and
religiously
good
.
And
why
doe
they
not
bring
in
the
same
inditement
against
the
bookes
of
the
Canonicall
Scriptures
?
which
teach
,
that
euery
man
is
a
beast
in
his
owne
knowledge
,
and
that
our
hearts
are
stony
,
vntill
Our
doctrine
then
herein
is
none
other
then
the
very
doctrine
of
the
Holy
Ghost
;
neither
doe
we
hereby
disgrace
the
nature
of
man
,
but
shew
how
man
by
his
owne
fault
hath
disgraced
himselfe
,
and
into
what
misery
he
is
fallen
by
his
owne
folly
.
And
this
wee
teach
only
concerning
the
estate
of
the
naturall
man
,
before
he
be
renewed
by
the
Spirit
of
God
.
Whereas
the
Church
of
Rome
forbiddeth
the
faithfull
themselues
Cusan
.
exercit
.
6.
pag.
547.
why
his
Master
turneth
his
head
this
way
or
that
way
.
Wherefore
it
is
the
Church
of
Rome
that
maketh
the
very
Faithfull
themselues
like
to
the
horse
and
mule
,
in
whom
there
is
no
vnderstanding
,
contrary
to
the
precise
commandement
of
the
Holy
Prophet
,
it
is
the
Church
of
Rome
by
forceing
the
Now
then
let
all
indifferent
men
iudge
who
maketh
men
beasts
,
whether
the
Professors
of
the
Gospell
of
Christ
,
or
the
followers
of
the
Church
of
Rome
.
And
let
all
such
persons
labour
both
to
vnderstand
,
and
put
in
practise
the
diuine
mysteries
of
Faith
and
godlines
,
who
will
not
be
condemned
by
God
himselfe
to
be
brutish
and
vnreasonable
Creatures
.
CHAP.
III.
The
meanes
whereby
we
are
to
come
to
the
right
vnderstanding
of
the
Word
of
God
,
is
the
light
of
true
reason
:
for
the
opening
of
the
truth
whereof
,
these
propositions
following
are
explained
.
QVAEST
.
1
,
2
,
3
,
&c.
-
1
All
Questions
humane
and
diuine
are
to
be
determined
by
the
rules
of
reason
.
-
2
The
testimony
of
no
Author
,
humane
or
divine
,
is
farther
to
be
approued
then
as
it
agreeth
with
the
grounds
of
right
reason
.
-
3
The
holy
Scriptures
doe
declare
the
greatest
mysteryes
of
godlinesse
by
arguments
and
reasons
.
-
4
The
Law
&
the
Gospell
are
founded
vpon
most
forcible
reasons
:
yea
the
permission
by
God
of
the
fall
of
Adam
,
being
the
occasion
of
the
strange
meanes
of
man's
recovery
which
is
opened
in
the
Gospell
,
is
grounded
vpon
most
forcible
reasons
.
-
5
The
Professors
of
euery
Religion
,
alleage
reasons
for
the
iustifying
of
their
severall
devotions
.
-
6
The
soundnes
&
substance
,
&
as
it
were
the
very
quintessence
of
all
divine
reason
is
most
plentifully
to
be
found
in
the
Canonicall
Scriptures
.
-
7
No
truth
in
Philosophy
is
contrary
to
any
truth
in
Divinity
.
-
8
Testimonies
may
bee
taken
out
of
Philosophy
,
to
giue
witnes
vnto
truths
in
Divinity
,
&
reasons
may
be
produced
out
of
the
booke
of
Nature
,
to
cleare
the
doctrines
of
the
booke
of
Grace
.
-
9
Where
there
is
no
reason
that
may
perswade
to
faith
,
there
ordinarily
is
no
faith
.
-
10
Where
there
is
a
clearer
apprehension
of
the
reasons
that
perswade
to
faith
,
there
is
a
more
setled
assent
,
&
a
more
strong
faith
.
-
11
The
doctrines
of
faith
and
godlines
are
often
repeated
,
&
the
reasons
that
perswade
thereunto
are
vrged
and
inculcated
againe
and
againe
in
the
bookes
of
the
old
&
new
testament
,
that
we
may
thereby
vnderstand
,
that
the
clearer
and
fuller
apprehension
of
them
doth
beget
a
clearer
and
fuller
faith
.
-
12
We
may
by
supernaturall
reason
,
ascend
aboue
the
reach
of
naturall
reason
.
-
13
That
faith
is
not
the
best
and
strongest
that
hath
the
lesse
number
of
reasons
,
and
the
lesse
perspicuous
arguments
to
stay
it
vp
,
but
rather
that
which
hath
the
greater
number
,
and
the
more
perspicuous
.
WHereas
the
Word
of
God
profiteth
not
vnlesse
it
bee
The
truth
is
,
that
the
Prophets
,
Apostles
,
and
Euangelists
,
being
the
Lord's
Secretaries
,
or
Registers
to
set
down
in
writing
all
diuine
and
heauenly
doctrines
,
necessary
to
saluation
,
were
instructed
by
the
immediate
revelation
of
the
Spirit
of
God
,
that
so
they
might
be
freed
therin
from
all
errour
.
But
for
any
other
person
to
challenge
the
same
priuiledge
,
were
but
a
phantasticall
and
an
Anabaptisticall
illusion
.
For
euen
the
Bishop
of
Rome
himselfe
,
who
is
magnified
by
his
followers
as
the
only
man
that
hath
all
diuine
and
humane
Lawes
locked
vp
in
his
brest
,
and
is
by
them
accounted
the
only
vnerring
Interpreter
of
holy
Scripture
,
and
the
infallible
Iudge
of
the
right
sense
and
meaning
thereof
;
yet
is
by
his
chiefest
Vpholders
restrained
to
the
meanes
,
without
the
which
he
must
not
looke
to
attaine
to
the
right
and
true
vnderstanding
thereof
.
The
high
Bishop
(
saith
Bellarmine
)
must
not
expect
revelations
,
but
vse
Bellar.
de
concil
.
l.
1.
c.
11.
Canus
locor
.
theolog
.
l.
5.
c.
5.
ordinary
meanes
.
For
[
as
Canus
affirmeth
)
the
holy
Writers
only
set
downe
Catholick
doctrines
by
the
immediate
revelation
and
inspiration
of
God
,
and
therefore
needed
not
outward
helpes
thereunto
:
Whereas
it
behoueth
Bishops
to
vse
the
ordinary
course
by
weighing
of
reasons
,
and
by
imploying
their
diligence
.
Yea
Cameracensis
is
bold
to
avouch
,
that
both
it
is
impossible
Cam
sent
.
quaest.
1.
art.
2.
to
assent
,
without
a
reason
to
perswade
thereto
,
ot
to
giue
any
other
manner
of
assent
,
then
the
force
of
the
reasons
are
,
that
procure
the
same
.
And
therfore
whereas
we
ought
to
giue
the
fullest
assent
to
all
doctrines
of
piety
and
godlines
,
which
are
deliuered
in
the
Word
of
God
,
we
ought
most
diligently
to
search
out
the
strongest
reasons
,
that
may
throughly
induce
&
perswade
thereunto
.
For
(
as
S.
Ierome
testifieth
)
the
Gospell
Hier.
in
c.
5.
ep.
ad
Gal.
doth
not
consist
in
the
leaues
of
the
Words
,
but
in
the
root
of
reason
.
And
vndoubtedly
by
arguments
and
reasons
,
all
truths
are
not
only
lightned
and
cleared
,
but
also
iustified
and
confirmed
.
For
when
is
any
proposition
true
,
but
when
one
part
Vera
est
propositio
.
quando
pradicatum
convenit
subiecto
.
In
omni
legittima
pred
catione
pred
catum
est
genus
,
species
,
proprium
,
an
t
accidens
,
Basil
.
serm.
8.
in
Psal.
108.
there
of
agreeth
with
the
other
,
but
when
one
is
a
reason
and
an
argument
of
the
other
?
Seeing
then
reasons
and
arguments
are
the
causes
of
truth
,
we
are
to
seek
out
the
right
reasons
of
all
things
,
if
that
we
will
come
to
the
knowledge
of
the
truth
.
There
is
much
obscurity
(
saith
S.
Basil
)
in
the
diuine
books
;
but
if
with
the
hand
of
the
minde
thou
dost
knocke
at
the
gate
of
the
Scripture
,
and
dost
diligently
sift
those
places
that
are
hidden
,
by
litle
and
litle
thou
shalt
beginne
to
vnderstand
the
reason
of
the
things
that
are
spoken
,
and
it
shal
be
opened
vnto
thee
,
not
by
any
other
but
by
the
word
it selfe
,
vnto
the
censure
whereof
we
ought
all
to
stand
:
For
all
things
are
cleare
&
euldent
in
the
Scriptures
to
such
as
with
an
holy
discourse
according
to
reason
,
will
heare
the
Word
of
God
.
For
as
the
eye
of
the
body
doth
discerne
the
differences
of
all
visible
things
by
the
light
of
the
sunne
:
so
the
eye
of
the
minde
doth
discerne
the
differences
of
all
intelligible
things
by
the
streaming
beams
of
true
reason
,
proceeding
from
Christ
,
the
Sunne
of
all
true
wisdome
and
vnderstanding
.
And
therefore
in
all
Vniuersities
and
Schooles
of
good
learning
,
where
wisdome
and
the
knowledge
of
the
truth
is
sought
for
after
the
best
manner
,
in
all
Lectures
,
disputations
,
and
conferences
,
not
only
errours
are
confuted
,
and
doubtfull
things
opened
,
but
confessed
truths
also
are
further
cleered
and
confirmed
by
arguments
and
reasons
.
And
verily
there
is
no
man
that
maketh
profession
of
learning
and
wisedome
,
and
trusteth
to
the
goodnes
of
his
cause
,
D.
Morton
de
●qui●oc
.
fol.
83.
that
doth
not
willingly
submit
the
same
to
this
manner
&
kind
of
tryall
.
Logicke
(
saith
a
most
learned
and
iudicious
Author
,
and
now
a
most
reuerend
Bishop
in
our
Church
)
being
the
Art
of
discoursing
and
reasoning
,
is
the
Art
of
Arts
,
and
high
tribunal
of
reason
and
truth
it selfe
:
which
no
man
in
any
matter
,
whether
it
be
case
of
humanity
or
diuinity
,
can
iustly
refuse
.
And
as
another
wisely
admonisheth
:
the
faithfull
Christian
must
remember
,
that
he
seeke
the
truth
without
partiality
,
and
that
the
place
to
seeke
it
is
the
Scripture
,
and
the
meanes
to
finde
it
out
is
the
right
vse
of
true
reason
.
Yea
(
saith
he
)
it
is
not
vnknowne
to
any
of
our
English
Romanists
,
that
Doctour
Fulke
long
since
desired
to
haue
all
questions
controversed
betweene
Papist
and
Protestant
,
to
be
brought
to
this
issue
,
and
and
to
be
tried
by
syllogismes
,
the
very
iudgment-seat
of
true
reason
.
And
no
mar●aile
seeing
God
himselfe
,
who
is
all
wisedome
,
reason
,
and
truth
,
and
needeth
not
to
come
to
any
manner
of
tryall
,
(
For
the
only
opening
the
eyes
of
his
greatest
enemies
,
And
verely
,
as
Wisedome
,
so
Truth
seeketh
no
corners
to
Hee
that
doth
euill
(
maintayning
errors
,
either
in
faith
or
For
albeit
Novices
and
young
beginners
in
euery
mystery
And
verely
by
all
Doctrines
deliuered
by
men
,
it
is
a
truth
Aristotle
.
Plato
(
said
he
)
is
my
friend
,
but
truth
(
that
is
Aristonoral
.
l.
1.
c.
3.
made
knowne
by
reason
)
is
more
my
friend
.
So
our
wise
and
Christian
Philosophers
;
What
wilt
thou
Lact
de
vero
Dei
simulachro
.
c.
20.
doe
quoth
Lactantius
?
wilt
thou
follow
thine
Ancestors
,
or
reason
rather
?
So
St.
Cyprian
,
we
are
not
to
prescribe
by
custome
,
but
to
conuince
by
reason
;
yea
,
let
there
bee
gathered
together
in
a
generall
councell
,
the
chiefest
of
the
Bishops
and
Doctors
,
and
of
all
other
learned
men
of
the
whole
Christian
world
,
and
let
them
also
be
such
as
rightly
embrace
the
true
Catholique
and
Apostolique
Faith
;
and
giue
a
iust
censure
also
in
matters
of
neuer
so
great
waight
and
moment
,
yet
are
we
not
of
necessity
bound
to
stand
to
their
verdict
.
Or
else
Saint
Austin
was
out
of
the
way
,
when
he
stood
vpon
this
plea
Aug
Cont.
Maxim
.
l.
3.
c.
14.
with
Maximinius
the
Arrian
.
I
will
not
(
saith
he
)
alledge
the
Councell
of
Nice
to
prejudice
thee
,
neither
shalt
thou
produce
the
Councell
of
Ariminum
to
prejudice
me
;
I
will
not
be
bound
to
yeeld
to
the
authority
of
the
one
,
nor
thou
to
the
authority
of
the
other
:
but
by
the
authority
of
the
Scr●ptures
,
as
by
most
indifferent
witnesses
,
not
proper
to
either
of
vs
,
but
common
to
both
;
let
matter
with
matter
,
cause
with
cause
,
reason
with
reason
,
be
compared
together
,
and
so
let
tryall
be
made
of
the
truth
.
For
he
had
learned
to
yeeld
that
honor
to
those
onely
books
of
the
holy
Scripture
,
that
are
called
Canonicall
,
Ramus
and
Scribonius
,
men
of
no
small
iudgement
and
learning
,
haue
taught
that
all
manner
of
testimonies
,
be
they
Divine
or
humane
,
are
of
themselues
i●artificiall
arguments
;
and
that
the
doctrines
proued
thereby
,
haue
their
credit
and
authority
,
rather
from
the
qualification
of
the
persons
,
whose
testimonies
they
are
,
then
from
the
bare
and
naked
testimonies
themselues
.
So
the
Emperour
Adrian
in
his
rescript
:
credit
is
to
be
giuen
to
him
that
giueth
the
testimony
,
and
not
to
the
bare
testimony
:
And
verely
we
doe
not
embrace
the
testimony
of
God
set
downe
in
the
bookes
of
the
Scriptures
with
that
reuerent
manner
as
we
ought
to
doe
,
vnlesse
when
wee
giue
assent
thereunto
,
we
d
ee
it
not
so
much
for
the
bare
testimony
it selfe
,
as
for
that
it
is
the
testimony
of
the
most
wise
and
holy
God
,
which
cannot
deceiue
or
be
deceiued
:
For
then
we
rightly
honour
him
and
his
truth
.
Hereof
it
was
that
Christ
receiued
not
the
witnesse
of
Iohn
,
as
it
was
the
testimony
proceeding
from
a
meere
man
:
but
he
receiued
it
as
the
testimony
Andy
et
as
if
this
were
not
sufficient
inough
,
the
very
doctrine
it selfe
that
proceedeth
from
God
,
and
is
set
downe
in
the
holy
Scripture
,
is
cleared
and
iustified
by
many
arguments
and
reasons
.
And
verily
how
otherwise
could
the
holy
Scripture
inable
the
wise
and
learned
professors
of
the
Christian
Faith
,
to
confute
all
Heathenish
and
haereticall
errours
,
and
to
iustifie
all
Divine
and
Heauenly
Truthes
,
not
onely
to
the
Gentiles
,
and
Haeretickes
,
but
also
to
the
faithfull
themselues
,
vnlesse
it
did
minister
plenty
of
all
sound
and
evident
arguments
for
the
effecting
of
the
same
?
The
Gentiles
refuse
the
very
words
of
the
Canonicall
Scriptures
,
and
the
Haeretickes
reiect
the
right
and
orthodoxall
sense
of
them
;
and
therefore
neither
of
them
can
be
convicted
,
but
by
the
euidence
of
reason
:
yea
,
how
can
the
faithfull
themselues
giue
a
sure
assent
vnto
the
Doctrines
of
the
holy
Scriptures
,
vnlesse
they
apprehend
such
arguments
and
reasons
,
as
are
sufficient
motiues
to
induce
them
thereunto
?
And
hereof
it
is
,
that
in
all
sound
and
Orthodoxe
Sermons
,
made
either
to
breed
,
or
to
encrease
and
strengthen
Faith
vnto
the
doctrines
obserued
in
the
words
of
the
Text
:
there
are
annexed
sound
and
sufficient
reasons
for
the
opening
and
confirming
of
the
same
doctrines
.
And
this
is
the
cause
why
preaching
is
preferred
before
reading
and
Catechising
,
as
being
the
more
ordinary
meanes
both
to
beget
and
strengthen
Faith
;
for
that
in
preaching
many
reasons
are
produced
as
many
lights
for
the
better
clearing
and
iustifying
of
all
Truthes
,
and
for
the
fuller
convincing
of
all
errours
and
haeresies
,
the
which
thing
is
not
done
either
in
reading
,
or
in
Catechizing
.
There
is
,
I
confesse
,
no
efficient
cause
of
Gods
will
,
but
his
will
it selfe
:
for
there
is
nothing
without
God
that
maketh
him
to
will
or
to
worke
:
for
then
God
should
not
be
the
first
mouer
,
and
the
first
cause
of
all
things
;
but
therefore
he
willeth
Looke
we
into
the
sacred
Scriptures
,
and
we
may
see
therein
how
the
Lord
doth
lay
open
vnto
his
people
,
the
mysteries
of
godlinesse
;
yea
,
euen
that
great
mystery
of
godlinesse
,
God
manifested
in
the
flesh
,
being
the
principall
subiect
of
those
divine
bookes
:
by
assigning
his
efficient
cause
,
God
the
Father
,
Matth.
3.
17.
and
his
Mother
the
Blessed
Virgin
Mary
,
the
daughter
of
David
the
King
,
Luk.
1.
31.
His
materiall
causes
,
his
Divine
and
humane
Natures
,
Matth.
1.
23.
His
formall
cause
,
the
vniting
of
his
humane
nature
by
personall
vnion
vnto
his
divine
,
Ioh.
1.
14.
his
finall
cause
,
the
working
out
of
mans
redemption
,
Gal.
●
.
4.
His
effects
,
our
reconciliation
to
God
,
Ephe.
2.
18.
with
our
deliuerance
out
of
the
bondage
of
sinne
and
Satan
,
and
our
translation
into
the
glorious
liberty
of
the
sonnes
of
God
,
Ioh.
8.
36.
His
attributes
according
to
his
Divine
nature
,
infinite
wisedome
,
holinesse
,
righteousnesse
,
and
the
like
,
Col.
2.
3.
and
according
to
his
humane
nature
,
such
a
measure
of
all
divine
and
heauenly
graces
,
as
are
farre
aboue
the
perfections
of
any
other
creatures
,
Ioh
1.
19.
The
time
when
he
was
borne
,
euen
when
the
Scepter
was
taken
away
from
Iudah
,
and
all
regall
authority
was
in
the
hands
of
strangers
,
Luc.
2.
1.
The
place
where
he
was
borne
,
Bethlehem
,
Matth.
2.
5.
The
place
whither
he
fled
into
banishment
,
Aegypt
,
Matth.
2.
13.
The
place
where
he
was
brought
vp
,
Naezareth
,
Matth.
2.
23.
The
places
where
he
liued
,
preached
,
wrought
his
miracles
,
and
dyed
,
Galile
,
Samaria
,
Iury
,
and
Ierusalem
,
Luc.
13.
24.
The
place
where
his
body
was
laid
after
his
death
,
a
Sepulcher
that
was
in
a
Garden
,
wherein
neuer
any
body
was
laid
before
,
Ioh.
14.
42.
The
place
whither
he
ascended
,
after
his
resurrection
,
and
where
he
sitteth
at
the
right
hand
of
God
,
and
from
whence
he
shall
come
to
iudge
both
quicke
and
dead
,
the
highest
Heauens
,
Act.
2.
32.
Diuers
things
from
him
,
all
creatures
in
their
defects
and
imperfections
,
Ioh.
1.
23.
Things
like
vnto
him
,
all
creatures
in
their
good
properties
and
gifts
,
Gen.
1.
26.
especially
typicall
persons
,
as
Melchisedecke
,
Heb.
6.
2.
Isaack
,
Gen.
17.
16.
Sampson
,
Iud.
16.
30.
Ionah
,
Matth.
12.
40.
and
all
the
high
Priests
,
Heb.
9
9.
Typicall
things
,
the
brasen
Serpent
,
Ioh.
3.
14.
The
mercy
seat
,
Hebr.
4.
16.
Especially
the
Sacraments
both
of
the
Old
and
New
Testaments
,
1
Cor
10.
4.
His
description
,
Heb.
1.
2.
His
distribution
by
his
Propheticall
,
Priestly
,
and
Kingly
offices
set
down
in
the
greater
part
of
that
Epistle
;
the
interpretation
of
hi●
Name
Iesus
a
Sauiour
,
Matth.
1.
21.
Of
his
Name
Christ
annointed
,
Cant
1.
2.
Of
his
Name
Emmanuel
God
with
vs
,
Matth.
1.
23.
His
Conjugates
,
a
Sauiour
bringing
saluation
to
all
that
are
saued
,
Act.
4.
14.
His
testimonies
of
God
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
,
1
Ioh.
5.
7.
Of
the
Angels
,
Luk
2.
11.
Of
all
the
Prophets
,
Act.
10.
4e
.
And
of
his
greatest
enemies
,
euen
the
Diuels
themselues
,
Matth.
8.
23.
The
principall
parts
of
the
Word
of
God
,
are
the
Law
and
And
therefore
wise
and
moderate
Princes
doe
vse
to
call
together
a
generall
assembly
of
all
the
States
and
Commons
of
their
Kingdomes
,
that
vpon
iust
causes
and
reasons
,
duely
weighed
and
examined
,
both
hurtfull
Lawes
may
he
taken
away
,
and
holsome
Statutes
enacted
for
the
generall
good
of
their
Kingdomes
and
Countries
.
The
which
Statutes
when
they
are
published
,
are
many
times
set
forth
barely
without
their
reasons
,
least
happily
they
might
grow
into
too
great
a
Volume
:
But
it
is
not
so
with
the
Lawes
of
God
,
especially
with
those
of
the
first
Table
,
for
they
haue
sundry
reasons
adioyned
to
them
,
as
lights
to
make
manifest
the
aequity
of
them
,
and
as
Orators
,
to
perswade
obedience
thereunto
.
And
verily
there
was
great
reason
why
it
should
be
so
,
seeing
by
the
fall
of
Adam
,
the
true
knowledge
of
them
is
greatly
defaced
in
all
his
posterity
.
Whereas
the
Lawes
of
the
second
Table
which
concerne
our
duty
towards
our
neighbour
,
are
for
the
most
part
barely
deliuered
,
because
they
are
knowne
by
their
owne
light
,
and
that
to
the
most
barbarous
people
that
liue
on
the
face
of
the
whole
earth
.
As
it
may
appeare
by
the
History
of
the
West-Indinas
,
who
are
reported
presently
to
haue
approued
and
embraced
the
aequity
of
those
Lawes
,
when
they
were
at
the
first
proposed
vnto
them
.
And
yet
behold
how
behoouefull
it
is
euen
for
the
faithfull
themselues
to
haue
many
reasons
set
downe
before
their
eyes
,
for
the
procuring
of
ready
obedience
to
be
yeelded
euen
vnto
these
commandements
:
in
that
the
Spirit
of
God
hath
caused
the
Prophets
and
Apostles
,
being
the
expounders
thereof
to
set
downe
in
their
Canonicall
writings
,
many
most
forcible
and
effectuall
argument
,
for
the
procuring
of
a
more
ready
obedience
to
the
same
.
And
verily
experience
it selfe
doth
shew
Now
if
the
Law
of
God
which
is
in
part
naturally
knowne
had
need
to
be
further
opened
by
arguments
and
reasons
,
how
much
more
had
the
doctrine
of
the
Gospell
,
which
is
aboue
the
reach
of
naturall
reason
?
St.
Austin
hath
deliuered
certaine
reasons
why
it
was
iust
and
right
,
that
God
should
willingly
suffer
the
fall
of
the
first
man
;
whereof
the
principall
one
is
the
manifestation
of
his
infinite
and
endlesse
mercy
and
goodnesse
in
providing
that
strange
and
admirable
meanes
of
mans
recovery
which
is
reuealed
in
the
Gospell
.
We
(
saith
St.
Austin
)
Aug.
de
corr
.
&
grat
.
ca.
10.
most
soundly
confesse
,
and
most
firmely
beleeue
,
that
God
,
(
who
created
all
things
exceeding
good
,
and
did
fore-see
that
euill
things
would
arise
out
of
good
,
and
did
iudge
that
it
did
beseeme
his
omnipotent
goodnesse
,
euen
out
of
the
euill
to
draw
that
which
is
good
,
rather
then
not
to
permit
euill
)
did
so
ordaine
the
estate
of
Men
and
Angels
,
that
in
the
same
he
might
make
manifest
.
First
,
after
what
sort
their
free-will
would
worke
,
and
then
what
the
benefit
of
his
owne
grace
could
effect
,
and
also
how
farre
the
seuerity
of
his
Iustice
would
extend
it selfe
.
In
which
words
,
three
things
are
deliuered
,
why
God
permitted
the
fall
of
man
.
First
,
that
it
might
be
knowne
that
the
most
excellent
among
the
creatures
,
being
but
in
a
measure
capable
of
goodnesse
,
may
fall
away
from
the
same
:
Whereas
the
Creator
onely
being
infinitely
good
,
cannot
but
continue
so
for
euer
.
Secondly
,
that
it
might
be
made
manifest
,
that
there
is
no
euill
so
great
,
but
that
the
Lord
can
prouide
in
his
endlesse
goodnesse
,
a
remedy
for
the
same
.
Thirdly
,
also
that
it
might
be
knowne
,
that
there
is
no
sinne
committed
by
any
one
whatsoeuer
,
but
that
God
in
his
Iustice
will
punish
the
same
with
all
severity
.
So
then
God
appointed
this
strange
meanes
of
mans
recouery
,
that
is
reuealed
in
the
Gospell
,
both
that
he
might
make
manifest
the
seuerity
of
his
Iustice
,
in
that
rather
then
the
sinnes
of
his
Elect
and
chosen
children
should
escape
vnpunished
,
he
punished
them
with
that
severity
vpon
their
kind
suerty
,
that
it
made
him
sweat
water
and
blood
:
as
likewise
that
he
might
make
known
the
vnsearchable
riches
of
his
endlesse
goodnesse
,
in
that
to
spare
vs
most
wicked
Traitors
and
Apostataes
,
he
spared
not
his
owne
most
dearely
beloued
Sonne
.
That
herein
we
might
behold
the
omnipotent
power
,
wisedome
,
and
goodnesse
of
God
,
in
that
out
of
sinne
the
euill
of
all
euils
,
procured
by
the
most
wicked
suggestion
of
Satan
,
to
this
end
that
God
might
be
dishonoured
in
the
highest
degree
,
and
man
vtterly
ouerthrowne
and
destroyed
,
the
Lord
hath
not
onely
drawne
vnto
himselfe
the
highest
measure
of
most
admirable
glory
in
his
strange
Iustice
,
and
vnspeakeable
mercy
,
but
also
the
greatest
happinesse
to
man
,
by
binding
him
most
nearely
vnto
himselfe
,
by
the
strongest
bonds
of
the
greatest
loue
that
could
be
,
and
in
giuing
him
the
greatest
assurance
of
his
euerlasting
saluation
.
So
that
in
respect
thereof
,
we
may
rightly
breake
out
with
that
ancient
Father
,
into
this
strange
exclamation
.
O
happy
fall
of
Adam
,
which
was
the
cause
of
ordayning
so
strange
and
admirable
a
meanes
for
mans
recouery
.
And
how
can
wee
thinke
that
the
truthes
of
the
Law
and
the
Gospell
,
want
sound
and
sufficient
arguments
and
reasons
to
iustifie
their
holy
and
heauenly
Doctrines
;
seeing
no
Idolaters
,
Haereticks
,
or
Schismaticks
,
will
seeme
so
absurd
and
void
of
iudgement
,
but
that
they
will
pretend
some
shew
of
reason
,
for
the
better
colouring
of
their
erronious
vntruthes
.
As
it
is
apparant
by
the
common
practise
of
all
the
professors
of
euery
blind
devotion
and
wicked
superstition
.
The
Idolatrous
Iewes
And
doe
not
the
Idolatrous
Papists
in
these
times
stand
vpon
the
like
shewes
?
As
the
Church
,
the
Church
,
Christs
Vicar
,
Peters
Successor
,
our
Fathers
,
our
Ancienters
:
O
they
were
good
men
,
and
did
many
good
workes
:
and
who
seeth
not
what
manner
of
men
these
new
Gospellers
are
?
So
the
meere
Yea
,
the
very
Omnifidian
who
followeth
faith
,
not
for
conscience
,
but
for
company
,
who
will
take
no
manner
of
paine
to
seeke
out
the
true
faith
,
by
searching
after
the
grounds
thereof
,
is
not
thus
madde
without
some
shew
or
shadow
of
reason
.
For
(
saith
he
)
I
am
an
vnlearned
man
,
and
am
to
follow
my
Calling
,
and
to
leaue
the
discussing
of
quaestions
of
learning
to
the
learned
.
I
am
ready
to
come
to
Church
,
and
to
doe
my
duty
to
God
,
and
to
liue
iustly
and
peaceably
with
my
neighbours
.
Why
?
the
learned
themselues
cannot
agree
about
the
points
of
Faith
:
and
how
then
shall
such
an
one
as
I
am
be
able
to
discerne
it
,
and
to
finde
it
out
?
The
truth
is
,
that
God
wrote
his
Law
in
the
heart
of
Adam
,
and
thereby
set
in
his
minde
such
a
light
of
reason
,
that
he
had
a
right
iudgement
in
all
things
:
But
Adam
was
not
contented
with
this
treasure
of
wisdome
,
and
this
measure
of
knowledge
extending
it selfe
to
all
that
was
good
,
but
he
would
needes
know
euill
also
;
that
he
might
by
experience
try
what
would
be
the
event
thereof
.
And
thereupon
he
forsooke
God
the
Father
of
light
,
and
betooke
himselfe
to
be
instructed
by
the
Prince
of
darkenesse
.
Whereby
it
came
to
passe
,
that
he
fell
from
truth
to
falshood
,
from
faith
to
fancy
,
from
the
knowledge
of
good
to
the
knowledge
of
euill
,
from
the
light
of
Diuine
logicke
and
reason
,
to
divellish
sophistry
.
Yea
,
hereby
the
wily
and
crafty
Serpent
stored
him
and
his
posterity
with
all
manner
of
captious
and
deceiuable
sophismes
,
and
so
enabled
him
not
onely
to
know
,
but
also
colourably
to
defend
all
falshood
and
vntruth
.
Against
the
which
so
desperate
a
mischiefe
,
the
Lord
prouided
a
soueraigne
remedy
,
by
causing
all
Diuine
verities
necessary
to
saluation
,
lightned
&
fortified
with
all
manner
of
sound
arguments
and
reasons
to
be
deliuered
to
his
Church
;
first
,
by
word
of
mouth
,
and
afterward
by
writing
in
the
bookes
of
the
Canonicall
Scripture
,
that
so
,
when
the
enemy
should
come
ready
furnished
,
and
prepared
with
strong
delusion
,
and
with
all
deceiueablenesse
of
vnrighteousnesse
,
the
desender
of
the
Truth
on
the
contrary
side
might
also
be
armed
with
all
manner
of
weapons
offensiue
and
defensiue
,
that
so
he
might
be
enabled
to
stand
fast
and
firme
against
all
the
assaults
of
the
enemy
,
and
to
get
ouer
him
a
glorious
victory
.
And
hereof
it
is
that
the
booke
of
the
holy
Scripture
is
called
the
Bible
,
that
is
,
the
booke
of
bookes
,
or
the
onely
booke
;
for
that
all
manner
of
Divine
wisdome
is
contayned
therein
.
The
reasons
and
argument
;
set
downe
in
this
booke
,
for
the
clearing
and
fortifying
of
all
Diuine
verities
,
are
of
such
validity
and
strength
,
that
therefore
this
booke
is
called
by
Saint
Hierome
,
a
reasonable
mountaine
,
where
wee
may
Chrysost.
hom.
9.
in
ep.
ad
Col.
calleth
them
reasonable
and
vndeceiueable
milke
.
In
which
words
he
opposeth
them
to
the
principles
of
all
erronious
professions
,
which
the
same
Apostle
tearmeth
sophisticall
fables
.
For
the
which
cause
the
maintayners
of
those
sophisticall
positions
,
are
called
by
the
Apostle
Saint
Paul
,
absurd
or
vnreasonable
men
;
as
the
sincere
imbracers
of
the
Doctrines
of
the
Scriptures
are
tearmed
by
Saint
Chrysostome
reasonable
sheepe
,
for
that
they
are
able
to
discerne
the
voyce
of
their
shepheard
,
from
the
voyce
of
a
stranger
.
And
hereof
also
it
is
that
the
Apostle
Saint
Paul
calleth
the
seruice
of
God
prescribed
in
this
booke
,
a
reasonable
seruice
.
For
that
(
as
Tertullian
Non
exigebat
Deus
quae
siebant
sed
propter
quod
fiebant
Tert.
l.
3.
cont.
Marc.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
11.
19.
teacheth
)
God
doth
require
therein
not
so
much
the
worke
wrought
,
as
the
doing
it
vpon
those
grounds
and
reasons
,
for
the
which
it
should
be
done
.
One
most
singular
worke
of
this
seruice
of
God
,
being
done
by
one
of
the
most
singular
seruants
of
God
that
euer
liued
;
euen
the
offering
vp
of
Isaac
by
his
father
Abraham
,
was
(
as
the
Apostle
saith
)
performed
by
him
as
a
Logi●ian
by
the
helpe
of
Metaphysicall
and
supernaturall
reason
.
And
no
maruell
(
seeing
as
in
the
same
place
the
Apostle
teacheth
)
D.
Downam
.
l.
2.
c.
7.
Of
Christian
Warfare
.
the
true
Christian
faith
is
grounded
vpon
such
a
demonstratiue
syllogisme
,
that
is
able
(
as
Austin
expoundeth
the
words
to
convince
the
iudgement
,
and
after
a
sort
to
force
the
minde
to
yeeld
therevnto
a
most
setled
assent
:
whom
one
of
our
learned
and
religious
Doctors
followeth
,
saying
:
that
faith
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
a
manifest
demonstration
,
for
that
it
doth
not
onely
shew
a
thing
probably
,
but
doth
convince
it
with
strong
arguments
,
and
maketh
that
cleare
and
manifest
,
which
was
otherwise
obscure
and
secret
,
and
therefore
is
called
a
demonstration
of
things
not
seene
.
And
if
it
be
not
reason
,
that
doth
season
our
seruice
done
vnto
God
,
and
make
it
sauory
and
well
tasting
vnto
him
,
why
That
reason
should
be
our
guide
,
not
onely
in
such
things
as
concerne
the
Divine
seruice
of
God
;
but
also
in
all
our
actions
whatsoeuer
,
Iesus
the
sonne
of
Siracke
teacheth
,
saying
,
And
verily
it
is
in
that
aboundant
manner
so
filled
and
furnished
with
this
heauenly
treasure
,
that
(
as
Luther
saith
)
it
were
no
great
matter
,
if
all
other
bookes
contayning
the
doctrines
of
faith
,
and
an
holy
life
,
were
on
a
light
fire
,
if
this
one
booke
were
rightly
vnderstood
.
For
there
is
more
Diuine
learning
,
wisedome
,
and
reason
in
this
little
booke
,
then
in
all
the
large
volumnes
that
euer
were
written
;
Witnesse
,
not
only
the
explications
of
the
divine
doctrines
hereof
made
by
our
blessed
that
●low
most
plenteously
out
of
the
full
fountaines
of
the
It
is
recorded
of
Themantes
a
Painter
,
that
herein
consisted
the
excellency
of
his
skill
,
in
that
out
of
his
draughts
,
many
more
things
were
to
be
collected
,
then
were
therein
fully
expressed
,
euen
so
is
it
to
be
seene
in
the
bookes
of
the
Prophets
and
Apostles
,
which
draw
out
vnto
vs
the
most
liuely
image
of
the
most
gracious
and
glorious
God
,
and
of
his
most
goodly
and
beautifull
workes
,
wherein
albeit
at
the
first
view
,
and
in
their
outward
shew
there
be
nothing
offered
to
our
sight
,
worthy
of
any
great
admiration
,
yet
when
they
are
throughly
viewed
and
looked
into
;
it
is
strange
,
and
almost
incredible
what
great
delight
will
be
raised
vp
by
the
due
view
of
that
profound
wisdome
,
which
doth
lie
hid
vnder
a
bare
(
as
it
seemeth
)
and
a
naked
narration
.
For
as
it
is
reported
of
a
Countrey
called
Eleusinia
,
that
it
doth
offer
still
some
new
matter
to
such
Trauellers
,
as
come
againe
&
again
,
to
review
&
to
revise
it
:
so
is
it
most
true
of
the
Divine
Bookes
of
the
sacred
Scriptures
,
that
hath
the
learnedst
Doctor
of
the
Church
of
God
looked
into
them
neuer
so
often
,
and
so
attentiuely
,
and
And
therefore
it
is
not
without
cause
that
Chrysostome
giueth
this
garland
vnto
the
most
fruitfull
Vine
of
the
Divine
Scripture
,
aboue
all
other
Cedars
of
the
wood
,
that
it
is
so
full
of
fruit
,
that
all
the
grapes
thereof
can
neuer
be
gathered
;
and
that
it
is
so
rich
a
corne-field
that
all
the
eares
therof
can
neuer
be
cleane
gleaned
nor
contayned
within
the
barnes
of
our
narrow
&
streight
hearts
.
So
that
albeit
the
most
learned
and
wise
be
daily
occupied
in
the
study
thereof
;
yet
there
will
somewhat
remaine
to
be
learned
further
out
of
it
;
Yea
they
shall
plain●ly
find
thereby
,
that
most
of
the
thing●
that
they
haue
already
learned
therein
,
may
be
yet
againe
learned
better
and
better
.
Wherefore
it
was
not
without
cause
that
Gregory
Nazianzen
Yet
let
vs
not
here
mistake
this
learned
Father
,
as
if
he
deemed
all
the
wise
sayings
of
the
Philosophers
to
be
meer
dotages
and
dreames
:
seeing
all
truthes
in
Philosophy
came
from
the
same
Author
,
from
whom
doe
proceed
all
truthes
in
Theology
,
For
as
in
matters
of
Controversie
,
where
truth
is
to
be
determined
by
mens
oathes
;
if
there
be
such
a
number
of
deponents
as
the
Law
requireth
,
it
is
sufficient
,
albeit
it
be
not
amisse
if
there
be
more
:
euen
so
in
the
decision
of
questions
that
are
diuine
,
it
is
sufficient
if
the
truth
be
confirmed
by
euident
testimonies
and
reasons
taken
out
of
the
vn-erring
booke
of
God
,
yet
if
testimonies
also
and
reasons
taken
out
of
prophane
Authors
bearing
witnesse
to
the
same
truthes
be
added
to
the
former
,
it
is
not
preiudiciall
but
beneficiall
to
the
cause
.
For
it
is
no
disgrace
to
the
Diuine
truth
in
Theology
,
the
soueraigne
Lady
and
Queene
of
all
Sciences
to
haue
the
truthes
of
all
humane
arts
to
attend
vpon
her
.
Nay
rather
it
is
an
euident
demonstration
of
her
true
Nobility
:
seeing
she
is
waited
vpon
with
such
a
Princely
traine
.
Nay
,
her
certaine
truths
cannot
be
fully
opened
,
neither
all
the
truthes
of
any
other
Science
without
some
measure
of
knowledge
in
them
all
:
For
there
is
among
Wherefore
it
is
not
to
be
seared
that
the
principles
and
precepts
of
humane
arts
,
will
thwart
the
principles
and
precepts
of
sacred
Theology
,
seeing
they
are
in
no
wise
contrary
,
the
one
to
the
other
,
no
not
in
those
very
positions
,
which
yet
seem
to
carry
a
shew
of
contrariety
.
As
for
example
.
Of
nothing
,
nothing
And
therefore
seeing
euery
true
argument
,
and
reason
doth
agree
with
that
whereof
it
is
an
argument
and
reason
,
and
ioyned
with
it
,
maketh
a
true
proposition
,
no
true
reason
in
any
wise
can
be
contrary
vnto
truth
.
Why
?
doth
not
reason
,
experience
,
and
Scripture
also
teach
,
that
one
fountaine
cannot
Aug
de
Ciuit.
Dei
l.
22.
c.
1.
vnto
.
So
Saint
Austin
,
truth
was
perswaded
new
to
custome
but
not
contrary
to
reason
.
Nay
,
there
is
admirable
consent
and
harmony
,
as
a
learned
Author
testifieth
,
betweene
the
naturall
Amand.
Pol.
lib.
2
Log.
fol.
213.
parefactions
of
God
and
the
sup●rnaturall
:
for
from
God
is
both
reason
and
Scripture
;
and
reason
being
obs●ured
by
sinne
,
and
defiled
with
filthy
errours
,
the
Spirit
of
God
by
the
Scripture
,
doth
lighten
againe
and
free
her
from
her
former
aberrations
.
So
Saint
Ambrose
,
the
light
of
nature
being
Am
de
suga
se●uli
cap.
3.
dimmed
,
was
to
be
cleared
by
the
Law
.
To
whom
accordeth
Saint
Cyrill
;
The
law
was
giuen
that
thereby
the
light
that
Cyrill
.
in
Ioh.
l.
1.
c.
11.
was
in
vs
should
be
increased
.
Wherefore
let
no
reasonable
man
dispute
against
reason
,
nor
learned
man
against
humane
learning
,
vnlesse
he
will
indanger
the
reputation
of
his
reason
and
of
his
learning
also
.
A
stranger
which
was
not
of
the
kindred
of
Israel
,
hauing
shauen
her selfe
,
and
cut
of
the
haire
of
her
eye-browes
,
and
of
her
head
,
and
hauing
performed
all
other
things
ordained
in
the
Law
to
that
purpose
,
might
be
ioyned
to
the
people
of
God
,
and
be
admitted
into
the
Sanctuary
:
So
Phis●osophy
and
humane
learning
by
her
corrupt
Doctrines
,
a
stranger
to
the
seruice
of
God
,
being
pruned
from
them
by
the
sharpe
booke
of
the
Scripture
,
may
yeeld
some
good
timber
to
the
Lords
Spirituall
build●rs
,
for
the
rearing
vp
and
also
for
the
beautifying
of
the
Spirituall
House
and
Temple
of
God
.
Truth
it
is
,
that
the
errours
in
Philosophy
being
wrongfully
opposed
against
the
truthes
in
Theology
,
and
stifly
and
obstinately
maintained
and
defended
,
haue
made
some
of
the
Philosophers
the
Partriarches
of
Haeretickes
:
and
yet
as
true
it
is
that
the
truthes
thereof
being
diligently
sought
out
by
the
studious
,
haue
had
such
as
haue
bin
best
instructed
therein
,
the
chiefest
Patrons
of
all
Diuine
verities
,
and
the
strongest
impugners
of
all
Heathenish
and
Haereticall
pranities
.
And
hereof
it
is
that
in
all
well-ordered
Schooles
and
Vniversities
,
yong
Schollers
are
first
trayned
vp
in
the
knowledge
of
the
tongues
and
Arts
,
before
they
be
admitted
to
be
students
in
Diuinity
.
And
doth
not
experience
it selfe
make
this
manifest
,
that
the
siner
the
naturall
wit
of
any
student
is
,
and
the
more
it
is
ripened
with
a
greater
measure
of
all
manner
of
humane
learning
,
the
fitter
such
an
one
is
to
vnderstand
the
heauenly
doctrines
of
the
diuine
Scriptures
,
and
to
diue
into
the
profundity
of
the
mysteries
of
Faith
.
Po.
(
as
S.
Austin
saith
)
grace
doth
not
abolish
Aug.
in
Ps.
102.
nature
,
but
make
it
perfect
:
neither
doth
nature
reiect
but
embrace
grace
,
Yea
,
(
as
Tertullian
truely
teacheth
)
God
sent
first
nature
to
be
our
Schoole-mistris
,
being
afterward
to
send
prophesie
,
that
thou
being
first
the
disciple
of
nature
mightst
afterward
be
more
easily
induced
to
beleeue
prophesie
.
For
the
booke
of
Nature
is
as
well
the
Lords
booke
as
the
booke
of
Scriptures
,
and
the
truthes
written
in
the
one
,
are
as
well
the
Lords
truthes
,
as
they
that
are
written
in
the
other
.
Neither
is
there
(
as
Nazianzene
saith
)
any
knowledge
of
learning
to
be
despised
,
seeing
all
Science
whatsoeuer
is
in
the
nature
of
good
things
.
Rather
those
that
despise
it
,
we
are
to
account
sluggish
and
clownish
,
who
would
be
glad
that
all
were
ignorant
,
that
so
their
own
ignorance
might
not
be
espied
.
Verily
all
such
persons
are
like
the
Painter
,
who
hauing
drawne
out
the
picture
of
Cockes
,
after
an
vnseemly
and
euill
fauoured
fashion
,
set
his
Boy
to
keepe
away
all
liuing
Cockes
from
his
shoppe
,
least
by
their
comming
neare
,
his
rudenesse
and
vnskilfulnesse
might
more
euidently
appeare
.
Wherefore
it
may
well
beseeme
the
sauage
Sarazons
and
the
barbarous
Turkes
,
to
beleeue
Henry
Nicholas
Henry
Nicholas
in
the
Gospel
of
the
Kingdome
.
cap.
23.
scrip
.
●…arij
.
Father
of
the
Familists
,
to
glory
in
the
name
of
an
vnlearned
man
,
and
in
a
scoffe
to
tearme
the
skilfull
in
the
Scriptures
,
Scripture-wife
,
or
Scripture-men
,
and
to
warne
his
Schollers
to
beware
of
such
.
And
let
it
agree
to
wicked
Ieroboam
,
that
made
Israel
to
sinne
,
and
to
fall
away
from
God
,
to
make
the
basest
of
the
people
being
vnlettered
persons
to
be
his
Priests
,
as
being
in
truth
fitter
guides
to
leade
into
all
superstition
and
Idolatry
,
then
vnto
the
right
worshippe
and
seruice
of
God
.
So
let
it
agre
to
the
Priests
and
Prelates
of
the
darke
kingdome
of
Antichrist
,
to
be
like
my
Lord
of
Dunkelden
,
who
knew
neither
old
nor
new
Law
;
and
to
their
Doctors
which
taught
,
that
the
Lords
Prayer
might
be
aswell
to
the
Virgine
Mary
as
vnto
Christ
;
and
to
one
of
the
Founders
of
their
superstitious
orders
:
viz.
to
Frier
Francis
,
who
preached
to
the
birds
;
yea
,
to
the
Popes
themselues
,
among
whom
some
were
so
vnlettered
,
(
as
Alphonsus
saith
)
that
they
knew
not
But
the
Lord
requireth
of
all
such
as
should
be
pastours
and
feeders
of
his
flocke
,
and
instructers
and
teachers
of
his
people
,
that
they
be
not
young
nouices
,
and
raw
schollers
,
Aug.
de
doct.
Christiana
.
lib.
2.
cap.
40.
rob
the
Aegyptians
of
their
sumptuous
vestments
,
and
of
their
siluer
and
gold
;
and
to
bestow
the
same
things
vpon
the
adorning
of
the
Lords
Tabernacle
,
which
they
abused
by
riot
and
pride
,
and
to
the
beautifying
of
the
Temples
of
their
false
gods
.
And
verily
,
Moses
being
learned
in
all
the
wisdome
of
the
Aegyptians
,
was
thereby
made
mighty
in
words
and
deeds
,
or
at
the
least
was
not
a
little
holpen
thereby
in
all
his
great
and
weighty
affaires
.
As
Daniel
being
instructed
in
all
wisedome
,
And
yet
it
may
not
be
denied
,
but
that
it
may
come
to
passe
,
that
he
that
hath
the
meaner
gifts
,
may
doe
the
more
good
,
and
sometimes
perswade
with
more
fruit
.
As
in
the
Councell
of
Nice
,
when
all
the
learned
Bishops
could
not
Ruff.
hist.
eccles.
lib.
1.
cap.
3.
preuaile
with
the
Philosopher
with
all
their
pithy
Orations
and
perswasions
;
an
vnlettered
Layike
with
a
plaine
Narration
,
caused
him
to
giue
ouer
his
former
errours
,
and
to
yeeld
his
assent
to
the
mysteries
of
faith
.
But
this
was
an
extraordinary
Zozo
.
li.
1.
ca.
13
worke
of
the
Spirit
of
God
,
opening
the
vnderstanding
of
the
Philosopher
at
the
plaine
declaration
of
the
vnlettered
person
,
and
leauing
him
before
in
his
naturall
blindnesse
and
infidelity
all
the
time
that
the
learned
Bishops
reasoned
with
him
.
For
as
all
the
lights
in
the
world
cannot
direct
vs
in
our
way
,
if
we
our selues
be
blinde
and
want
our
sight
;
or
as
all
the
medicines
in
the
world
cannot
restore
health
,
if
that
our
diseased
stomackes
will
not
receiue
them
so
the
light
of
Gods
word
,
be
it
neuer
so
cleerely
and
neuer
so
directly
set
before
vs
,
cannot
guide
vs
to
God
as
long
as
we
remaine
in
our
naturall
blindnesse
,
and
shut
our
eyes
against
the
same
.
Neither
can
all
the
balme
of
Gilead
cure
our
spirituall
All
meanes
are
nothing
be
they
neuer
so
good
,
without
the
speciall
blessing
of
God
;
as
on
the
contrary
side
,
when
it
As
did
likewise
those
principall
men
,
which
were
in
these
last
dayes
raised
vp
by
God
to
be
the
reuiuers
of
his
gracious
Gospell
,
spread
abroad
in
a
short
time
the
bright
beames
thereof
in
many
countreys
of
this
West
and
North
parts
of
the
world
.
Daniel
and
his
fellowes
may
be
better
nourished
with
course
poulse
,
then
some
other
with
a
good
portion
of
finer
food
,
brought
vnto
them
from
the
Kings
owne
table
:
and
so
some
persons
may
be
better
edified
with
a
plaine
declaration
of
truth
,
lightened
with
one
or
two
testimonies
out
of
the
word
of
God
,
then
by
a
great
cloud
of
the
same
witnesses
,
and
by
many
strong
&
forcible
demonstrations
;
but
the
cause
hereof
,
is
either
in
the
weaknesse
of
the
spirituall
stomacke
,
vnto
the
which
milke
doth
better
agree
then
strong
meat
:
and
in
the
dimnesse
of
the
spirituall
eye
,
which
can
see
better
with
a
little
light
then
with
a
great
,
or
in
the
extraordinary
worke
of
God
.
For
ordinarily
,
the
greater
number
and
the
bigger
lights
doe
giue
the
greater
and
bigger
light
,
as
the
better
and
stronger
food
doth
yeeld
the
better
and
stronger
nourishment
.
Wherefore
the
Preachers
of
the
word
of
God
being
the
Lords
stewards
,
and
the
disposers
of
the
mysteries
of
God
,
who
are
therefore
set
ouer
the
Lords
house
,
that
they
should
giue
to
euery
one
their
portion
of
food
in
due
season
:
had
need
to
prouide
good
store
of
spirituall
graine
to
be
laid
vp
before
hand
in
the
baines
of
their
inlarged
hearts
,
that
therewith
they
may
feed
the
Lords
people
to
the
full
.
As
likewise
for
that
they
are
the
Lords
Captaines
to
marshall
his
bands
and
companies
against
the
Lords
and
their
owne
enemies
,
they
ought
to
be
furnished
with
all
manner
of
spirituall
armour
,
that
so
they
may
be
able
to
furnish
other
.
And
verily
,
for
any
one
to
take
vpon
him
to
discourse
and
reason
without
sound
and
apt
reasons
,
and
to
argue
without
substantiall
and
sufficient
arguments
,
is
to
take
vpon
him
to
feed
without
food
,
to
fight
without
weapon
,
to
lighten
a
thing
without
light
,
and
to
build
without
morter
,
timber
,
and
stone
.
Wherefore
the
most
wise
God
hath
most
prudently
prouided
for
the
most
plentifull
instruction
both
of
Priest
and
people
,
not
only
by
setting
downe
in
his
two
bookes
of
nature
and
grace
,
all
doctrines
necessary
for
their
saluation
,
with
great
variety
of
all
manner
of
reasons
and
arguments
,
for
the
better
clearing
and
confirming
of
the
same
;
but
also
by
often
repeating
and
inculcating
of
them
:
yea
,
by
vrging
them
againe
and
againe
;
he
hath
giuen
them
a
plaine
admonition
,
that
they
should
be
most
diligent
to
learne
those
thing
,
ouer
againe
and
againe
,
which
he
hath
beene
so
carefull
so
often
to
teach
.
Verily
,
if
we
were
such
as
we
should
be
,
it
should
be
sufficient
for
vs
,
that
the
Lord
did
barely
and
onely
in
the
booke
of
the
Canonicall
Scriptures
,
deliuer
the
seuerall
doctrines
of
all
diuine
vereties
,
giuing
testimony
to
each
of
them
but
once
by
the
pen
of
one
of
his
vnerring
Secretaries
;
seeing
when
God
speaketh
any
thing
,
albeit
it
be
but
once
,
we
ought
For
if
Pythagoras
his
he
said
it
,
was
enough
to
his
scholers
,
for
that
he
was
a
most
learned
and
wise
Philosopher
:
and
the
come
,
goe
,
and
doe
this
,
was
sufficient
to
his
souldiers
witnesse
my selfe
,
be
a
full
warrant
he
said
it
of
the
most
high
God
ought
to
be
sufficient
to
his
disciples
,
and
all
that
be
of
his
schoole
;
and
the
come
,
goe
,
and
doe
this
of
the
most
righteous
Commander
and
Iudge
of
the
whole
world
,
ought
to
be
enough
to
worke
a
most
ready
and
speedy
obedience
in
all
his
true
and
faithfull
seruants
:
and
the
witnesse
my selfe
of
the
King
of
kings
,
and
Lord
of
lords
ought
to
be
taken
as
a
most
full
warrant
to
all
his
grants
,
by
all
his
loyall
and
faithfull
subiects
.
Wherefore
herein
we
may
behold
the
strange
proceeding
of
our
most
great
and
glorious
God
,
remitting
after
a
sort
his
owne
right
,
and
submitting
himselfe
in
his
great
goodnesse
to
our
weaknesse
,
and
in
his
high
and
endlesse
wisdome
prouiding
a
gracious
remedy
for
our
infirmity
.
For
because
we
are
blinde
to
conceiue
,
and
slow
to
beleeue
,
and
hard
to
learne
,
and
ready
to
forget
the
holy
mysteries
of
piety
and
godlines
:
therefore
the
Lord
hath
caused
not
onely
doctrines
,
and
reasons
and
arguments
to
be
set
downe
at
once
in
the
booke
of
the
diuine
Scriptures
,
but
he
hath
made
them
to
be
reitterated
againe
and
againe
,
that
thereby
they
may
become
lights
to
our
vnderstanding
,
stayes
to
our
faith
,
and
helps
to
our
fraile
and
weake
memory
.
So
that
albeit
we
are
by
nature
neuer
so
dull
and
blockish
,
yet
the
same
lessons
being
often
repeated
,
and
opened
,
and
cleered
againe
and
againe
,
we
shall
be
thereby
enabled
by
Gods
blessing
,
sufficiently
to
conceiue
,
and
faithfully
keepe
them
in
good
remembrance
.
Pharaohs
dreames
were
One
kinde
of
bodily
food
,
and
one
kinde
of
dressing
doth
not
sauour
alike
to
euery
stomacke
,
and
therefore
God
hath
prouided
variety
of
both
:
so
one
motiue
to
faith
and
repentance
,
nor
the
deliuery
thereof
after
one
manner
doth
fit
euery
ones
spirituall
taste
and
stomacke
,
therefore
hath
the
Lord
ordained
great
abundance
of
both
.
Yea
,
as
the
Lord
gaue
sundry
signes
and
wonders
to
be
done
by
the
hands
of
his
seruant
Moses
before
the
eies
of
the
children
of
Israel
,
that
therby
they
For
the
which
purpose
also
,
he
hath
caused
the
mysteries
of
godlinesse
to
be
set
downe
,
not
onely
in
common
and
vsuall
phrases
,
but
also
in
Metaphores
and
Allegories
,
and
hath
lightned
them
with
similitudes
and
resemblances
,
apparent
and
manifest
to
the
most
simple
.
So
the
Apostle
teacheth
,
that
the
It
is
impossible
(
saith
Saint
Denis
)
that
the
diuine
beame
Dio●
.
de
coeles
.
hierar
.
l.
1.
cap.
1.
should
shine
vnto
vs
,
but
vnder
the
variety
of
sacred
couerings
,
for
parables
are
couerings
vntill
they
be
vnfolded
and
expounded
,
but
being
expounded
and
laid
open
,
they
make
manifest
and
lay
open
vnto
vs
spirituall
things
:
Christ
(
saith
Chrsostome
)
did
set
out
his
doctrine
by
parables
,
that
he
might
Chrys.
in
Mat.
hom
45.
&
in
Ioh.
hom.
33.
speake
more
significantly
,
and
set
it
plainer
before
our
eyes
;
for
by
the
resemblance
of
familiar
things
the
minde
is
more
stirred
vp
,
and
doth
apprehend
the
thing
the
better
,
being
set
foorth
as
it
were
in
a
picture
.
This
kinde
of
opening
things
is
most
pleasing
,
and
sticketh
faster
;
for
a
similitude
or
relemblance
(
if
it
be
apt
or
sit
)
doth
shew
forth
much
wisedome
,
Yea
,
no
man
doubteth
(
as
saith
Saint
Austine
)
but
by
parables
Aug.
de
doct.
Christiana
lib.
2.
cap.
6.
things
are
more
readily
learned
,
and
being
sought
out
with
some
difficulty
,
are
the
more
acceptable
when
they
are
found
.
Wherefore
our
blessed
Sauiour
and
his
Apostles
vsed
often
parables
and
resemblances
taken
from
earthly
things
,
for
the
better
manifesting
of
their
heauenly
doctrines
,
and
other
like
arguments
also
,
taken
out
of
the
booke
of
nature
,
well
knowne
to
euery
intelligent
man
,
that
is
found
and
entire
in
his
outward
senses
.
As
when
our
blessed
Sauiour
appeared
to
his
Disciples
after
his
resurrection
,
and
they
supposed
that
they
had
seene
a
spirit
,
our
Sauiour
appealeth
to
the
outward
senses
,
saying
,
handle
me
and
see
me
,
for
a
spirit
hath
not
flesh
and
bones
as
ye
see
me
to
haue
.
And
when
Thomas
would
So
the
Apostle
Saint
Paul
to
conuince
the
idolatrous
Athenians
of
error
for
the
worshipping
of
their
gods
,
with
materiall
images
,
alleageth
this
naturall
reason
,
taken
out
of
one
of
their
Seeing
we
are
the
generation
of
God
,
resembling
God
by
our
immortall
sp●rits
,
which
cannot
be
resembled
by
any
materiall
image
,
much
lesse
can
the
immortall
and
incorruptible
God
be
resembled
by
any
such
meanes
.
So
among
the
Corinthians
,
when
there
was
an
abuse
But
yet
here
this
most
reasonable
caution
must
be
added
,
that
when
question
is
of
the
extraordinary
and
supernaturall
workes
of
God
,
we
take
not
vpon
v●
to
measure
them
with
the
short
line
of
naturall
reason
,
seeing
that
is
not
able
to
reach
vnto
the
height
,
or
to
found
the
depth
thereof
.
And
therefore
Sarah
and
Zachary
cannot
be
excused
,
in
that
when
a
childe
Neither
is
faith
it selfe
then
most
commendable
,
when
she
hath
fewest
reasons
to
assist
her
,
for
then
the
Colliers
faith
were
●…taine
and
an
vndoubted
a
truth
,
that
if
any
instance
may
bee
giuen
against
the
same
in
any
singular
person
that
liued
vnder
the
Synagogue
,
as
in
Abraham
,
Moses
,
Dauid
,
and
the
like
,
we
may
be
bold
to
stand
to
this
resolution
,
that
if
in
these
persons
there
was
any
eminency
of
faith
aboue
that
which
is
to
be
found
in
such
as
liue
vnder
the
Gospell
,
the
cause
thereof
was
in
the
extraordinary
working
of
the
Spirit
of
God
,
which
enabled
them
to
vse
more
diligence
in
their
weaker
meanes
,
and
thereby
aduanced
them
to
greater
gifts
.
Now
if
against
these
things
which
haue
beene
deliuered
,
it
be
obiected
,
that
faith
doth
not
produce
her
actions
by
meanes
of
discourse
,
but
by
the
immediate
operation
and
reuelation
of
the
Spirit
of
God
:
albeit
,
this
hath
beene
most
abundantly
confuted
in
all
the
former
part
of
this
Chapter
:
yet
if
it
were
not
so
,
this
one
reason
is
fully
sufficient
to
conuince
the
same
.
For
where
is
faith
is
that
to
the
minde
,
which
the
eye
is
to
the
body
,
then
it
followeth
,
that
as
the
eye
doth
not
apprehend
his
obiect
immediately
,
but
as
it
is
made
conspicuous
by
meanes
of
some
bodily
light
:
so
faith
which
is
the
sight
of
the
soule
,
doth
not
apprehend
truth
,
which
is
her
generall
obiect
,
vnlesse
it
be
made
manifest
by
the
light
of
reason
,
and
meanes
of
discourse
.
The
which
is
so
sure
and
certaine
a
truth
,
that
the
Apostles
themselues
who
had
the
knowledge
of
all
diuine
and
humane
verities
,
necessary
for
such
as
should
be
teachers
and
instructers
of
the
whole
world
;
giuen
vnto
them
,
not
by
their
owne
labours
and
studdy
,
but
by
the
immediate
reuelation
of
the
Spirit
of
God
,
yet
had
not
this
their
knowledge
without
discourse
.
As
it
is
manifest
by
manner
of
handling
and
deciding
the
question
that
was
brought
vnto
them
;
which
was
,
whether
the
workes
of
the
Law
were
to
be
ioyned
with
faith
in
Christ
,
in
the
case
of
iustification
and
saluation
:
For
it
is
recorded
,
that
after
the
question
had
beene
debated
among
them
with
great
disputation
and
discourse
,
the
Apostle
Saint
Peter
determined
the
same
,
and
that
not
without
the
allegation
It
is
a
truth
confessed
euen
by
some
of
the
chiefe
pillars
of
the
Church
of
Rome
,
that
all
the
greatest
mysteries
of
Faith
that
are
necessary
to
saluation
,
are
plainely
set
down
in
the
Canonicall
Scriptures
.
Now
I
would
demand
whether
these
doctrines
there
deliuered
,
are
treated
and
discoursed
of
there
verbally
,
and
in
bare
words
onely
,
or
really
with
sufficient
waight
of
sound
reason
?
And
verily
how
can
any
one
reason
without
reason
,
and
discourse
without
discourse
.
That
there
is
but
one
true
God
,
euen
the
God
of
Abraham
,
Isaac
,
and
Israel
,
the
Prophets
Isay
,
and
Ieremy
proue
by
most
sound
and
sufficient
arguments
in
the
places
cited
a
little
before
:
That
this
one
God
is
distinguished
into
three
persons
,
The
Father
,
the
Sonne
,
and
the
Holy
Ghost
;
why
may
it
not
be
both
iustified
and
illustrated
and
made
euident
by
sound
and
sufficient
arguments
and
reasons
?
For
whereas
God
is
essentially
good
,
yea
goodnesse
it selfe
(
seeing
it
is
the
property
of
that
which
is
good
to
communicate
it selfe
to
other
)
why
Bonum
est
sui
communicativum
.
Pro.
8.
22.
Ioh.
5.
26.
Ioh
16.
15.
Ioh
15.
26.
may
it
not
be
beleeued
as
an
vndoubted
truth
,
that
God
the
Father
gaue
his
aeternall
essence
to
God
the
Sonne
,
begotten
of
him
before
all
worlds
?
and
that
God
the
Father
and
the
Sonne
,
gaue
their
aeternall
essence
to
God
the
Holy
Ghost
,
proceeding
from
them
both
from
all
aeternity
?
Hath
God
giuen
to
some
of
his
mortall
creatures
,
power
to
beget
things
of
the
same
essence
and
substance
with
themselues
?
And
may
not
the
aeternall
God
beget
an
aeternall
Sonne
of
the
very
selfe-same
essence
and
substance
with
himselfe
?
And
hath
God
giuen
to
some
other
of
his
creatures
,
as
to
graine
of
all
sorts
this
power
,
that
things
of
the
same
essence
and
substance
doe
proceed
from
them
?
And
hath
not
the
aeternall
Father
and
the
Sonne
power
,
that
an
aeternall
Spirit
of
the
same
essence
and
substance
should
proceed
from
them
both
from
all
aeternity
?
Is
not
this
world
with
the
creatures
therein
contained
,
a
most
liuely
glasse
,
wherein
the
most
glorious
Creator
is
shadowed
out
vnto
vs
?
And
euery
good
thing
that
hath
a
reall
and
an
absolute
being
in
the
creature
,
hath
it
not
a
reall
existence
in
God
?
For
God
is
most
absolutely
and
fully
perfect
;
and
therefore
the
perfection
of
all
good
things
is
in
God
in
the
highest
degree
of
absolute
and
full
perfection
.
And
therefore
seeing
that
paternitie
,
and
siliation
,
and
procession
are
good
things
in
the
creature
;
why
may
they
not
rightly
be
said
to
be
in
God
,
in
whom
is
the
fulnesse
of
all
good
things
?
Of
all
the
creatures
of
this
inferiour
world
,
the
soule
of
man
is
most
principall
,
as
the
Sunne
is
the
chiefest
of
all
those
goodly
lights
,
that
are
planted
aboue
in
the
heauenly
spheares
:
and
therefore
they
are
the
fittest
among
all
the
noble
creatures
,
in
some
sort
to
resemble
vnto
vs
the
glorious
Trin●tie
.
The
reasonable
soule
of
man
,
hath
a
reasonable
substance
,
which
begetteth
a
reasonable
vnderstanding
,
from
which
proceedeth
a
reasonable
will
,
and
yet
this
is
but
one
soule
:
So
This
euen
the
greatest
mystery
of
our
Christian
profession
,
was
in
part
knowne
vnto
very
Heathens
themselues
.
For
they
auerred
that
Minerua
the
Goddesse
of
Wisedome
was
begotten
of
their
great
God
Iupiter
,
without
the
helpe
of
Iuno
,
which
came
in
all
likelihood
from
this
vndoubted
truth
,
that
the
second
person
of
the
Trinity
,
the
essentiall
wisedome
of
God
was
begotten
of
the
true
Iehovah
,
before
all
worlds
.
Now
,
if
any
one
being
of
a
mo●e
metaphysicall
apprehension
,
desireth
to
see
concerning
that
high
mysterie
,
other
reasons
that
are
more
metaphysicall
,
let
him
repaire
to
the
Lord
of
Plessis
,
in
his
bookes
of
the
truth
of
Christian
Religion
,
&
Zegedine
in
his
Common
places
,
and
to
Reckerman
in
his
Systema
Theologicum
.
But
if
any
one
on
the
contrary
side
,
iudge
that
these
few
are
too
many
,
I
would
request
him
to
pardon
me
herein
,
seeing
,
if
I
had
produced
no
reasons
for
the
opening
of
this
truth
;
I
had
failed
in
the
chiefe
point
of
this
Treati●e
,
wherein
is
auouched
,
that
all
quaestions
,
humane
and
diuine
,
may
be
cleared
&
iustified
with
arguments
and
reasons
:
And
that
the
truth
of
this
assertion
may
yet
further
appeare
;
let
vs
proceed
to
the
quaestion
concerning
the
resurrection
of
the
dead
,
which
is
also
supernaturall
,
and
take
a
view
how
by
great
variety
of
arguments
and
reasons
,
the
Spirit
of
God
doth
open
the
same
in
the
Diuine
Scriptures
.
The
Doctrine
of
the
Resurrection
,
is
strange
,
absurde
,
and
almost
,
yea
,
altogether
incredible
in
the
iudgement
of
the
naturall
man
;
but
most
wise
and
reasonable
vnto
the
Christian
.
Now
that
Christ
is
risen
,
he
prooueth
it
;
first
,
for
that
his
●…dent
that
holy
Scripture
giuen
by
diuine
inspiration
,
is
able
by
such
sufficient
arguments
and
reasons
in
all
the
mysteries
of
piety
and
godlinesse
,
to
teach
truth
,
and
to
convince
errour
;
It
is
reported
,
prophane
Gallen
thus
to
haue
censured
our
great
Prophet
Moses
,
This
man
saith
many
things
,
but
proueth
nothing
.
As
the
Atheists
of
these
our
last
and
worst
times
,
haue
beene
bold
to
auouch
that
our
Christian
Faith
is
voide
of
all
wisedome
and
reason
.
For
so
they
auouch
,
that
Ratio
suadet
,
fides
fallet
,
credere
quam
fidere
prudens
mallet
.
But
the
truth
is
,
that
there
is
more
sound
&
waighty
reason
in
the
very
three
first
Chapters
of
the
first
booke
of
Moses
,
then
in
all
Gallen's
large
volumnes
;
as
there
is
more
true
wisedome
and
reason
in
the
doctrines
of
the
Christian
Faith
,
set
downe
in
the
bookes
of
the
Prophets
and
Apostles
,
then
all
the
Atheists
;
yea
,
then
all
the
very
wisest
men
in
the
whole
world
,
are
able
to
apprehend
;
So
that
we
may
most
truely
auouch
of
our
Christian
Faith
,
Ratio
suadet
,
fides
compellet
;
fidere
quam
vivere
prudens
vellet
.
Sound
reason
doth
perswade
,
but
true
Faith
will
compell
;
To
such
as
hold
faith
fast
,
lost
life
,
for
it
is
well
.
As
it
is
euident
in
many
thousand
Martyres
,
who
by
the
most
powerfull
and
prevailing
reasons
of
the
Gospell
,
being
setled
in
the
Faith
,
willingly
endured
the
losse
of
their
temporall
goods
and
liues
in
defence
of
their
holy
and
Christian
profession
.
Wherefore
to
conclude
this
quaestion
,
seeing
whatsoeuer
things
were
written
afore-time
were
written
for
our
learning
For
albeit
we
happily
may
so
fully
apprehend
the
learned
discourses
,
that
be
made
by
humane
Authors
,
that
we
may
write
nil
ultra
,
there
is
nothing
in
them
that
we
haue
not
found
out
,
yet
when
we
haue
laboured
to
the
vttermost
of
our
power
,
and
that
all
the
dayes
of
our
liues
,
to
finde
out
the
right
sense
of
euery
sentence
of
holy
Scripture
,
we
may
sit
downe
in
the
ende
,
and
write
plus
ultra
,
that
is
,
that
there
is
a
farre
deeper
Yea
,
if
it
were
possible
that
we
had
gained
so
much
knowledge
,
as
the
Apostle
had
,
which
was
rapt
vp
into
the
third
heauen
,
CHAP.
IIII.
Saving
Faith
is
Diuine
wisedome
,
or
a
certaine
knowledge
and
a
setled
assent
,
and
adhaerence
to
all
Diuine
verities
necessary
to
saluation
,
and
especially
to
the
covenant
of
grace
,
as
to
the
meanes
of
our
highest
happinesse
,
and
our
chiefest
good
.
FAith
(
saith
the
Apostle
)
is
the
full
assurance
of
our
vnderstanding
And
againe
,
Faith
is
such
an
excellent
knowledge
of
Christ
Iesus
our
Lord
,
that
maketh
the
faithfull
to
esteeme
all
other
things
as
dung
in
respect
thereof
,
which
giueth
them
such
an
assurance
of
their
iustification
&
glorification
through
Christ
,
This
pretious
Faith
(
as
Saint
Peter
calleth
it
)
hath
two
Now
concerning
the
other
effect
of
faith
,
the
Apostle
describeth
true
faith
by
it
also
,
saying
,
faith
is
the
ground
of
things
hoped
for
,
and
the
euidence
of
things
not
seene
.
That
is
,
faith
is
such
a
gracious
gift
,
as
enableth
the
faithfull
euidently
to
behold
the
inuisible
things
of
God
,
and
especially
his
vnspeakable
goodnesse
and
loue
;
and
giueth
them
also
,
in
him
a
sure
ground-worke
for
the
assurance
of
their
full
glorification
,
which
as
yet
they
inioy
but
in
hope
.
Now
in
this
Chapter
we
are
to
intreate
of
the
definition
of
faith
,
and
of
the
singular
effects
,
in
the
two
next
following
.
Assent
doth
follow
apprehension
,
and
therefore
as
a
slight
and
a
light
apprehension
begetteth
opinion
,
which
is
an
vnsettled
and
an
vnstable
assent
:
so
a
sure
and
certaine
assent
of
the
mysteries
of
godlinesse
ingendereth
faith
;
that
is
,
a
resolute
and
settled
perswasion
.
For
a
settled
assent
proceeding
from
a
well
grounded
knowledge
,
is
all
one
with
sauing
faith
,
and
diuine
wisedome
.
As
it
may
appeare
in
that
when
the
Word
of
God
is
said
either
seuerally
,
to
giue
the
knowledge
of
saluation
to
the
Lords
people
,
Luke
1.
77.
or
to
giue
faith
,
Rom.
10.
17.
or
to
giue
wisedome
vnto
the
simple
,
Psal.
19.
7.
or
ioyntly
to
bring
to
the
vnity
of
faith
,
and
of
the
knowledge
of
the
Sonne
of
God
,
Ephes.
4.
13.
Tit.
1.
2.
Iob.
6.
60.
7
,
8.
1
Ioh.
4.
16.
or
to
bring
the
vnderstanding
of
wisedome
and
knowledge
,
Prou.
1.
2.
9.
10.
Col.
1.
9.
Iac.
3.
13.
or
to
make
wise
to
saluation
by
faith
in
Christ
Iesus
,
2
Tim.
3.
15.
one
and
the
selfe-same
effect
is
deliuered
vnder
these
diuers
names
.
Which
may
also
further
appeare
in
this
,
that
the
Spirit
of
God
which
calleth
this
diuine
gift
the
full
assurance
of
faith
,
Heb.
10.
22.
calleth
it
also
the
full
assurance
of
the
vnderstanding
,
Col.
2.
2.
The
minde
and
the
vnderstanding
is
the
eye
of
the
soule
,
and
a
sure
and
settled
knowledge
of
the
mysteries
of
godlinesse
,
or
sauing
fai●h
,
or
diuine
wisedome
is
the
right
sight
of
this
eye
.
And
hereof
it
is
,
that
our
blessed
Sauiour
not
onely
in
his
owne
person
calling
men
to
repent
and
to
beleeue
the
Gospell
,
is
said
to
preach
recouering
of
sight
to
the
blinde
;
And
therefore
the
opening
of
the
eyes
of
the
faithfull
whereby
they
truly
apprehend
the
mysteries
of
godlinesse
,
is
called
Vision
,
as
the
Spirit
of
God
which
worketh
this
vision
is
called
And
verily
the
true
fight
,
apprehension
,
and
knowledge
of
the
Couenant
of
grace
,
and
of
all
other
diuine
doctrines
of
the
word
of
God
,
is
(
as
Origen
saith
)
a
speciall
gift
of
God
,
proper
to
such
onely
as
are
predestinated
to
this
,
euen
to
walke
Now
if
the
faithfull
be
those
vnto
whom
God
hath
reuealed
The
Deuils
and
all
obstinate
and
impenitent
sinners
,
as
they
haue
neither
sauing
Faith
,
nor
diuine
wisedome
;
so
neither
haue
they
any
such
sight
,
apprehension
and
knowledge
of
the
diuine
verities
of
Gods
most
holy
Word
,
as
causeth
them
to
yeeld
a
sure
and
certaine
assent
thereunto
.
The
Deuils
in
their
creation
were
Angels
of
light
,
and
were
sanctified
with
the
cleere
knowledge
of
all
diuine
verities
,
but
now
they
haue
lost
Chrys.
hom.
19.
in
Psal.
118.
sanctity
by
falling
away
from
God
the
Father
thereof
,
and
from
truth
the
mother
and
nurse
of
the
same
.
The
Deuill
(
saith
our
Sauiour
)
abode
not
in
truth
,
but
is
a
liar
and
the
father
of
lies
;
he
made
choice
to
misconceiue
of
God
,
that
he
And
verily
,
from
that
which
preserued
at
the
first
,
and
still
preserueth
the
elect
Angels
,
(
as
Isidore
testifieth
)
that
is
,
from
the
vision
,
and
contemplation
,
and
settled
perswasion
of
all
those
diuine
perfections
that
be
in
God
,
especially
of
his
infinite
and
endlesse
goodnesse
and
loue
:
the
reprobate
Angels
fell
,
and
wholly
depriued
themselues
thereof
,
and
therefore
doe
not
now
know
and
acknowledge
,
that
God
is
righteous
,
gracious
,
and
good
,
nor
honour
him
by
ascribing
vnto
him
these
glorious
perfections
.
Now
as
the
old
Serpent
hath
thus
inuenomed
himselfe
,
so
hath
he
with
the
same
poison
infected
the
nature
of
Adam
and
Eue
,
&
of
al
vs
which
by
ordinary
generation
descend
from
them
:
For
he
perswaded
our
first
parents
,
not
only
that
God
was
not
good
vnto
them
,
for
that
he
forbad
them
the
vse
of
the
fruit
of
one
of
the
trees
of
Paradise
,
and
withheld
from
them
the
knowledge
of
good
and
euill
,
lest
thereby
they
should
become
as
Gods
;
but
also
that
he
was
not
righteous
and
true
,
and
that
the
euils
wherewith
he
threatned
them
,
if
they
brake
his
Commandement
,
should
not
come
vpon
them
.
By
which
misse
perswasion
,
they
misconceiuing
of
Gods
goodnesse
and
righteousnesse
,
were
hardened
with
all
their
posterity
in
this
misconceit
.
In
so
much
,
that
now
by
nature
there
is
none
that
vnderstandeth
and
seeketh
after
God
,
there
Am.
in
1.
ep.
ad
Thess.
cap.
4.
may
learne
that
to
be
true
,
which
here
they
would
not
.
The
persons
indued
with
a
temporary
faith
,
draw
nearest
to
such
as
haue
obtained
a
true
,
sauing
,
and
iustifying
faith
;
For
they
come
gladly
vnto
the
holy
assemblies
,
and
heare
the
word
willingly
,
and
incontinently
with
ioy
receiue
the
same
,
but
this
they
doe
vpon
some
sinister
respect
,
as
for
curiosity
of
knowledge
,
or
for
vaine-glory
,
or
for
profit
and
preferment
:
and
while
they
obtaine
thereby
their
desires
,
they
will
seeme
to
be
zealous
and
seruent
professors
;
but
when
they
are
crossed
in
their
purposes
,
then
their
zeale
draweth
cold
,
and
the
heat
thereof
is
vtterly
extinguished
:
whereas
they
that
are
endued
The
Temporisers
happinesse
,
whatsoeuer
outward
profession
he
maketh
to
the
contrary
,
is
to
enioy
earthly
things
,
and
therefore
he
will
forsake
faith
and
a
good
conscience
,
and
God
also
rather
then
he
,
will
forsake
them
,
but
such
as
be
faithfull
men
indeed
,
will
not
leaue
the
grant
of
Gods
endlesse
loue
in
Christ
,
made
ouer
to
them
in
the
Gospell
,
no
not
to
gaine
a
vast
world
of
glorie
,
or
to
escape
a
whole
hell
of
miserie
.
And
this
commeth
to
passe
for
that
the
word
of
God
is
of
the
one
,
but
superficially
receiued
,
and
therefore
at
the
last
withereth
and
dieth
;
Whereas
in
the
other
it
taketh
deepe
roote
,
and
therefore
liueth
and
flourisheth
in
them
continually
;
In
the
one
it
possesseth
as
it
were
the
vnfensed
suburbes
of
their
senses
,
and
the
weake
sconses
of
their
phantasies
;
but
in
the
other
it
seateth
it selfe
in
the
well-defenced
Cities
of
their
soules
,
and
in
the
vnconquerable
Castle
of
a
good
conscience
.
In
the
one
it
is
entertained
as
a
passenger
,
for
a
night
,
or
as
a
soiourner
,
And
verily
,
he
that
hath
once
found
this
pretious
pearle
,
And
hereof
it
is
,
that
as
vnstaiednesse
and
instability
is
set
CHAP.
V.
A
sauing
Faith
is
alwayes
accompanied
with
all
other
sanctifying
graces
,
and
namely
,
with
constancy
and
perseuerance
,
as
being
the
fruitfull
mother
,
and
continuall
nurse
of
them
all
.
THe
blessed
Apostle
S.
Paul
describeth
the
faith
of
Gods
Elect
or
sauing
faith
,
by
calling
it
the
knowledge
of
the
The
cause
procreating
and
preseruing
of
all
holinesse
and
happinesse
,
both
of
Angels
and
men
,
either
in
this
life
,
or
in
the
life
to
come
,
is
the
Vision
,
contemplation●
,
and
Apprehension
of
the
Lords
vnspeakeable
goodnesse
and
loue
.
The
plaine
and
euident
revelation
and
manifestation
thereof
in
the
Gospell
,
openeth
the
eyes
of
a
blinded
sinner
,
and
giueth
to
him
the
sight
of
a
true
Christian
sauing
saith
,
whereby
he
turneth
from
darkenesse
to
light
,
and
from
the
power
of
Satan
,
to
God
,
and
In
which
words
the
Apostle
auoucheth
,
that
the
Lord
making
himselfe
knowne
by
the
doctrine
of
the
Gospell
not
to
the
world
,
but
to
his
Elect
,
and
causing
them
therby
,
not
onely
faithfully
to
beleeue
and
embrace
his
great
loue
whereby
hee
hath
adopted
them
for
his
sonnes
in
Christ
,
but
also
by
hope
firmely
to
expect
their
full
and
finall
glorification
at
his
comming
to
iudgement
,
doth
thereby
purge
euery
one
of
them
from
the
pollutions
of
sinne
,
and
so
doth
reforme
and
renew
them
.
The
which
reformation
,
because
it
doth
begin
in
the
minde
,
and
from
thence
proceedeth
to
the
whole
man
,
is
called
a
renewing
,
or
a
changing
of
the
minde
,
and
a
returning
to
a
The
illumination
of
the
minde
(
saith
a
learned
Author
)
Neither
can
it
be
otherwise
,
For
as
it
is
impossible
that
a
man
should
either
trust
or
hope
in
God
,
loue
,
feare
,
and
obey
him
,
or
performe
any
other
duty
of
holinesse
to
God
,
whom
hee
doth
not
know
in
his
loue
,
mercy
,
goodnesse
,
power
,
iustice
,
and
the
rest
of
his
attributes
:
so
it
is
no
lesse
impossible
that
a
man
should
know
and
be
fully
perswaded
,
that
God
is
true
in
his
promises
,
mercifull
,
gratious
,
and
iust
,
and
not
be
affected
to
him
accordingly
.
He
that
knoweth
thee
,
O
God
(
saith
Austin
)
loueth
thee
more
then
himselfe
August
.
soliloq.
cap.
1.
and
leaueth
himselfe
that
he
may
come
vnto
thee
,
and
delight
in
thee
.
Wherefore
if
any
one
make
profession
of
true
wisedome
and
Tantum
possumus
quantum
credimus
.
Cyp.
ad
Quirit
.
Tantum
diligimus
quantum
credimus
Orig.
in
Eze.
h●m
.
22.
1
Ioh
2.
4.
Qui
non
facit
bonum
non
cred●t
bonum
.
Isa.
11.
6.
Pro.
2.
10.
as
the
grace
of
God
enableth
vs
to
beleeue
;
so
farre
it
enableth
vs
also
to
worke
;
and
so
farre
forth
as
it
enableth
vs
to
apprehend
Gods
loue
towards
vs
,
so
farre
forth
it
enableth
vs
to
loue
God
,
and
to
make
the
same
euident
and
manifest
by
our
carefull
endeauour
to
doe
such
things
as
are
well
pleasing
in
his
sight
.
He
therefore
that
saith
,
I
know
God
,
and
keepeth
not
his
Commandements
,
is
a
lyer
,
and
the
truth
is
not
in
him
;
For
he
that
doth
not
well
,
beleeueth
not
well
;
and
he
whose
knowledge
bridleth
not
in
some
good
measure
his
brutish
affections
,
he
hath
not
attained
to
that
wisedome
and
knowledge
which
the
Spirit
of
God
fore-told
,
should
be
in
all
true
and
sincere
Christians
.
For
when
wisedome
entreth
into
thine
heart
,
and
knowledge
delighteth
thy
soule
;
then
shall
counsell
preserue
thee
,
and
vnderstanding
shall
keepe
thee
and
deliuer
thee
from
the
euill
way
.
Of
the
infallible
certainty
and
truth
whereof
,
Lactantius
was
so
throughly
perswaded
,
that
he
was
bold
to
make
this
challenge
to
any
that
would
except
against
the
same
,
by
instancing
in
the
most
vnbridled
affections
of
all
.
Giue
me
(
saith
hee
)
Lact.
diu●n
.
Instit.
l.
3.
c.
26.
a
wrathfull
man
,
and
a
slanderer
,
and
one
that
is
of
vnbridled
affections
,
and
with
a
few
words
of
God
,
I
will
make
him
as
weake
as
a
Lambe
;
Giue
me
a
greedy
and
a
couetous
pinch-penny
,
and
I
will
make
him
liberall
,
giuing
out
his
money
with
whole
handfuls
;
giue
me
one
that
is
afraid
of
griefe
and
death
,
and
he
shall
presently
contemne
the
Gallowes
and
the
fire
,
and
the
Bull
of
Phalaris
also
;
giue
me
a
libidinous
and
an
adulterous
person
,
and
thou
shalt
see
him
straight
way
sober
,
chast
,
and
continent
;
giue
me
a
cruell
and
a
blood-thirsty
person
,
and
presently
his
fury
shall
be
turned
into
mercy
;
giue
me
an
vniust
person
and
an
vnwise
,
and
a
sinner
,
and
by
and
by
he
shall
be
made
iust
,
prudent
and
innocent
,
and
with
one
washing
all
his
sinfulnesse
shall
be
clensed
.
Such
is
the
force
of
divine
wisedome
,
that
it
being
once
admitted
into
the
heart
of
man
,
it
will
at
once
dispossesse
folly
the
very
mother
of
all
trangressions
.
This
truth
was
knowne
to
the
Heathen
themselues
,
who
not
onely
auouched
that
Pallas
the
Lady
of
wisedome
subdued
the
giants
when
they
rebelled
against
God
;
but
also
that
Perseus
by
the
helpe
of
Minerva
the
Lady
of
learning
and
all
one
with
Pallas
,
did
cut
off
the
head
of
Medusa
,
who
by
her
lookes
did
turne
men
into
stones
.
Vnder
the
which
fabulous
fictions
this
truth
was
deliuered
,
that
they
are
the
most
powerfull
instructions
of
diuine
wisedome
,
that
can
subdue
our
rebellious
and
Giant-like
affections
,
and
can
make
soft
and
meeke
our
hard
and
stony
hearts
.
If
ye
continue
in
my
word
(
saith
our
blessed
Sauiour
)
ye
shall
know
the
truth
,
It
is
then
the
knowledge
of
the
truth
which
is
all
one
with
sauing
faith
,
and
diuine
wisdome
,
that
freeth
vs
from
the
bondage
we
were
held
vnder
by
our
naturall
errours
and
sins
,
and
doth
purifie
our
hearts
,
and
sanctifie
our
mindes
,
by
causing
The
truth
is
,
that
good
counsels
are
no
commaund
to
sed
dictum
sapientisat
est
.
fooles
,
which
will
not
hearken
to
them
,
yet
to
the
wise
hearted
they
are
of
great
waight
,
and
their
aduise
with
them
doth
greatly
preuaile
.
The
holy
Counsels
of
God
arising
out
of
himselfe
,
doth
cause
him
so
perfectly
to
behold
the
glorious
beauty
of
that
which
is
holy
,
iust
,
and
good
,
and
so
constantly
to
cleaue
th●r●o
,
that
it
is
altogether
impossible
that
he
should
fall
away
from
the
same
,
and
doe
any
thing
that
is
sinfull
and
euill
.
The
continuall
intention
of
contemplation
,
doth
cause
the
elect
Angels
and
Saints
in
heauen
to
cleaue
stedfastly
vnto
God
,
and
constantly
to
continue
in
his
seruice
.
So
the
daily
meditation
and
recordation
of
the
equity
,
and
wisdome
,
and
holinesse
,
and
righteousnesse
,
of
the
diuine
and
heauenly
instructions
of
Gods
holy
word
,
doth
cause
the
faithfull
in
this
life
to
be
carefull
to
auoid
all
occasions
of
euill
,
and
to
imbrace
The
minde
of
man
is
the
absolute
Monarch
,
and
the
highest
commander
of
all
the
powers
of
mans
soule
,
in
it selfe
it
doth
conceiue
and
beget
reason
,
and
by
it selfe
,
and
by
reason
,
doth
bring
foorth
the
will
,
Amand.
Pola
.
lib.
1.
log
.
cap.
11.
which
is
nothing
else
but
a
desire
flowing
from
the
minde
,
Kecker
.
Syst.
Theolo
lib.
1.
fol.
68.
So
that
how
much
more
there
is
of
the
vnderstanding
in
any
thing
,
so
much
more
also
there
is
of
the
will
;
and
by
how
much
more
also
a
good
thing
is
knowne
,
by
so
much
the
more
it
is
willed
and
desired
,
Kecker
.
Syst.
Theolo
.
lib.
1.
fol.
28.
As
it
is
euident
by
the
dolefull
complaint
that
Saint
Austine
made
against
himselfe
vnto
the
Lord
,
saying
.
Hence
it
is
,
O
Lord
,
that
I
doe
not
loue
thee
so
Aug.
Solilo
.
ca.
1.
much
as
I
should
,
because
I
doe
not
fully
know
thee
;
yea
,
because
I
know
thee
but
a
little
,
therefore
doe
I
loue
thee
but
a
little
,
and
therefore
doe
I
but
a
little
reioyce
in
thee
.
And
hence
it
is
,
that
Angels
and
men
haue
this
prerogatiue
of
the
Church
.
lib.
1.
cap.
1.
aboue
all
the
residue
of
the
Lords
creatures
,
that
they
are
able
to
will
and
to
desire
any
thing
whatsoeuer
it
be
;
because
the
desire
flowing
from
the
formes
and
resemblances
shining
in
the
minde
,
and
apprehended
in
the
vnderstanding
,
in
that
the
formes
and
resemblances
of
all
things
may
shine
in
their
mindes
,
and
be
apprehended
of
their
vnderstandings
,
by
reason
of
their
spirituall
and
immateriall
natures
,
and
therefore
their
wils
and
desires
may
extend
themselues
to
all
things
also
.
Yea
,
the
minde
of
it selfe
is
only
partaker
of
reason
,
by
the
light
whereof
euery
thing
is
knowne
,
and
is
desired
accordingly
;
whereas
the
will
is
so
only
from
the
participation
of
the
minde
,
and
therefore
is
not
the
ruler
and
commander
of
the
minde
,
but
is
commanded
and
ruled
thereby
.
For
the
will
cannot
desire
any
thing
at
all
,
vntill
it
take
notice
thereof
from
the
minde
,
as
of
a
thing
which
for
such
and
such
reasons
is
so
and
so
to
be
desired
.
The
will
and
affections
,
either
as
stout
and
stately
Peeres
,
or
as
cunning
and
politique
Counsellers
,
or
as
violent
and
importunate
suiters
and
solliciters
may
somtimes
dazle
the
vnderstanding
by
mouing
it
to
hearken
to
false
informations
,
and
to
wrongfull
suggestions
,
and
so
may
after
a
sort
ouerrule
the
minde
,
and
make
it
to
yeeld
to
that
which
it
ought
not
,
and
to
command
to
put
the
same
in
execution
;
yet
still
the
minde
is
the
supreame
iugde
that
must
pronounce
the
definitiue
sentence
before
the
will
and
affections
,
as
vnder
officers
can
put
the
same
in
execution
.
For
the
will
doth
not
chuse
or
refuse
any
thing
,
that
the
vnderstanding
hath
not
first
determined
,
Zan●h
.
de
oper.
Dei
fol
886.
Quod
est
affirmatio
&
negatio
in
intellectu
,
hoc
est
prosecutio
&
fuga
in
voluntate
,
Arist.
Moral
.
l.
6.
c.
2.
that
it
ought
either
to
be
imbraced
or
refused
,
as
Zanchius
affirmeth
;
insomuch
that
that
which
is
affirmed
or
denied
of
the
minde
,
euen
that
is
embraced
or
refused
of
the
will
.
For
there
are
two
originall
causes
of
all
humane
actions
,
the
vnderstanding
and
the
will
,
whereof
the
vnderstanding
as
it
is
the
first
in
place
and
worke
,
so
it
is
that
which
must
set
the
will
on
worke
;
also
(
seeing
there
can
be
no
will
or
desire
to
that
which
is
vnknowne
)
and
therefore
when
any
one
seeth
that
which
is
good
,
and
yet
willeth
and
doeth
that
which
is
euill
,
he
cannot
doe
so
,
vntill
the
minde
being
seduced
,
taketh
that
which
is
euill
to
be
good
,
and
so
setteth
the
will
on
work
to
desire
the
same
:
for
the
will
cannot
desire
that
which
it
taketh
to
be
simply
euill
,
but
either
that
which
is
good
indeed
,
or
at
the
least
seemeth
to
be
so
.
And
therefore
there
must
bee
Kecherm
.
Syst.
Theol.
l.
2.
f
219.
first
an
errour
in
the
vnderstanding
,
before
there
can
be
an
offence
in
the
will
.
So
Salomon
;
doo
they
not
erre
,
that
imagine
As
if
the
minde
resolue
,
that
our
chiefest
happines
consisteth
in
the
plentifull
possession
and
fruition
of
all
earthly
profits
and
pleasures
,
then
will
the
will
and
affections
be
wholly
set
vpon
earthly
things
;
but
if
it
resolue
that
our
highest
happinesse
,
and
our
chiefest
good
consisteth
in
our
communion
with
God
,
and
in
the
cleere
manifestation
of
his
loue
in
Christ
,
then
will
our
hearts
be
lifted
vp
to
God
,
and
fixed
on
Christ
,
and
settled
vpon
heauen
and
heauenly
things
.
For
(
as
Saint
Austine
saith
)
free-will
is
a
seruant
to
sinne
,
or
to
grace
:
An
euill
minde
maketh
an
euill
will
,
a
minde
indued
with
grace
,
communicateth
grace
to
the
will
.
For
doth
folly
set
all
things
Wherefore
as
all
carnall
Gospellers
and
loose
Libertines
,
so
our
Romane
Catholikes
are
greatly
deceiued
,
in
that
they
thinke
that
a
sauing
and
iustifying
faith
may
stand
with
raigning
sinnes
;
for
then
should
the
selfe-same
persons
at
the
selfe-same
time
be
the
children
of
God
in
respect
of
their
mindes
,
sanctified
with
the
knowledge
of
the
truth
,
and
with
sauing
faith
;
and
the
children
of
the
Deuill
in
their
wils
being
polluted
with
dominering
sins
,
but
where
sauing
faith
getteth
the
sure
and
safe
possession
of
the
minde
,
it
not
only
expelleth
infidelity
out
of
the
castle
of
the
vnderstanding
,
but
also
casteth
out
all
sinne
and
iniquity
out
of
the
forts
of
the
will
and
affections
,
that
they
shall
no
longer
rule
and
raigne
there
.
For
sauing
faith
doth
regenerate
vs
and
make
vs
the
sons
of
God
,
For
let
the
Deuill
set
his
chiefest
instruments
on
worke
to
draw
Gods
children
from
their
faith
and
obedience
to
God
,
yet
they
shall
not
finally
preuaile
against
them
.
So
Saint
Iohn
,
Little
children
ye
are
of
God
,
and
haue
ouercome
them
;
for
And
verily
,
he
that
truly
beholdeth
,
and
duly
considereth
,
what
this
great
dignity
is
,
to
be
translated
out
of
the
bondage
of
Satan
into
the
glorious
liberty
of
the
sonnes
of
God
,
he
cannot
with
purpose
of
heart
serue
sinne
any
longer
,
and
enthrall
himselfe
againe
vnto
the
tyranny
of
Satan
,
but
he
will
resigne
himselfe
wholly
ouer
to
God
.
How
can
we
(
saith
the
Apostle
)
And
in
this
respect
,
the
estate
of
all
such
as
are
reconciled
vnto
God
by
Christ
,
albeit
it
be
subiect
to
many
infirmities
,
is
farre
more
happy
then
Adams
was
in
his
absolute
and
perfect
purity
.
For
(
as
Saint
Austine
saith
)
the
first
liberty
was
a
Aug.
de
corrept.
&
grat
.
cap.
2.
possibility
not
to
sinne
,
but
ours
is
much
greater
,
being
such
as
that
we
cannot
possibly
sinne
;
that
is
,
giue
our selues
ouer
to
be
bondslaues
to
raigning
sinnes
.
For
to
Adam
was
giuen
grace
to
persist
in
grace
if
he
would
,
but
to
vs
it
is
giuen
,
that
we
be
made
willing
,
and
that
by
our
will
we
conquer
our
concupiscence
:
to
him
was
giuen
ability
,
if
he
himselfe
would
haue
vsed
it
,
but
to
vs
is
giuen
not
only
to
be
able
,
but
also
to
be
willing
to
vse
our
ability
.
For
the
will
of
the
Saints
is
so
forcibly
mooued
by
the
Spirit
of
God
,
that
therefore
they
are
able
,
because
they
will
;
and
therefore
they
will
,
because
it
is
God
that
worketh
in
them
that
they
be
willing
.
For
if
in
so
great
infirmity
,
wherein
perfect
vertue
was
requisite
for
the
suppressing
of
pride
,
they
were
left
to
their
owne
will
,
that
by
the
helpe
of
God
they
might
persist
if
they
would
themselues
,
and
that
God
himselfe
did
not
worke
in
them
the
very
will
that
they
would
:
among
so
many
and
so
great
tentations
,
the
will
by
reason
of
her
weaknesse
would
soone
relent
and
giue
ouer
.
A
remedy
therefore
was
prouided
for
the
infirmity
of
mans
will
,
that
it
should
be
so
mooued
by
diuine
grace
,
that
it
should
neuer
decline
or
separate
it selfe
from
the
same
:
and
therefore
albeit
it
were
weake
,
yet
it
should
neuer
vtterly
faile
.
Now
that
Saint
Austine
did
not
mistake
herein
,
it
is
manifest
by
the
testimony
of
God
himselfe
,
set
downe
by
the
Prophet
Ieremie
in
most
direct
words
to
that
purpose
;
I
will
Wherefore
a
well-grounded
knowledge
of
the
mysteries
of
godlinesse
,
diuine
wisdome
,
and
sauing
faith
doe
neuer
goe
alone
,
but
take
their
traine
with
them
,
and
are
alwaies
accompanied
with
all
other
diuine
and
heauenly
vertues
.
And
thus
much
concerning
the
necessary
combination
of
sauing
faith
,
with
all
other
diuine
vertues
.
Now
it
remaineth
,
that
we
make
manifest
what
comfortable
assurance
of
Gods
fauour
and
loue
,
faith
also
giueth
to
all
that
truly
beleeue
.
CHAP.
IIII.
The
diuine
doctrine
of
the
Christian
faith
doth
giue
to
the
sincere
imbracers
thereof
a
sauing
faith
,
and
an
assurance
thereby
of
Gods
fauour
and
loue
,
and
of
eternall
happinesse
and
blessednesse
.
THat
which
all
erronious
professions
doe
promise
,
that
the
Gospell
of
Christ
doth
performe
,
euen
a
sure
faith
,
and
a
faithfull
assurance
of
the
fauour
and
loue
of
God
,
and
of
eternall
happinesse
and
blessednesse
.
For
herein
is
reuealed
the
Couenant
of
grace
,
grounded
vpon
a
strong
foundation
,
euen
vpon
him
that
is
Immanuell
,
God
with
vs
,
a
most
powerfull
Reconciler
of
men
vnto
God
,
and
a
most
gracious
procurer
of
Gods
fauour
and
loue
.
For
mans
sinne
being
committed
against
the
infinite
maiesty
of
the
most
glorious
Deity
,
could
not
be
done
away
but
by
an
infinite
satisfaction
;
and
Gods
loue
and
euerlasting
happinesse
consisting
therein
,
being
blessings
of
an
inualuable
worth
,
could
not
haue
beene
purchased
,
but
by
an
inualuable
price
.
Now
this
infinite
satisfaction
,
and
inualuable
price
could
not
haue
beene
tendred
but
by
such
an
one
that
was
true
man
ioyned
in
one
person
to
the
true
God
,
that
so
he
might
be
a
meet
Mediatour
betweene
God
and
man
.
And
so
he
himselfe
testifieth
,
saying
,
I
am
the
way
,
the
truth
,
Now
that
the
vndoubted
truth
therof
may
euidently
appeare
,
let
vs
obserue
these
three
circumstances
:
First
,
the
time
when
this
assurance
is
giuen
:
Secondly
,
the
meanes
whereby
it
is
wrought
:
Thirdly
,
the
witnesses
that
giue
euidence
to
the
certainty
and
infallibility
thereof
.
Now
concerning
the
first
,
when
God
by
the
light
of
the
Gospel
doth
open
our
eies
,
&
make
vs
to
behold
the
light
of
his
countenan e
shining
vnto
vs
in
Christ
Iesus
,
and
thereby
doth
not
only
informe
our
vnderstanding
,
but
also
reforme
our
will
and
affections
,
euen
then
in
some
measure
he
giueth
vnto
vs
this
comfortable
assurance
,
that
he
hath
admitted
vs
among
the
number
of
his
children
,
and
hath
matriculated
vs
into
the
Vniuersity
of
his
Saints
,
and
hath
entred
our
names
into
his
booke
of
life
.
For
that
which
our
blessed
Sauiour
auouched
of
Zacheus
,
when
he
willingly
receiued
by
loue
Christs
person
into
his
house
,
and
his
doctrine
by
faith
into
his
heart
:
This
day
is
saluation
come
to
this
house
,
for
as
much
as
this
man
is
become
Bern.
●p.
107.
the
rising
of
the
Sunne
of
righteousnesse
,
at
our
iustification
,
(
that
is
,
when
we
are
made
inberently
iust
and
righteous
,
for
so
he
taketh
the
word
in
this
place
)
the
secret
that
was
hidden
from
the
beginning
,
concerning
those
that
are
predestinate
and
shall
be
blessed
,
beginneth
to
appeare
out
of
the
depth
of
eternity
,
whilest
a
man
called
by
the
feare
of
God
,
and
framed
to
righteousnesse
by
loue
,
presumeth
that
he
is
of
the
number
of
the
blessed
,
knowing
that
whom
he
hath
iustified
,
them
also
he
hath
glorified
.
In
the
which
very
place
(
that
we
may
come
to
our
second
circumstance
)
Saint
Bernard
aduiseth
the
person
that
is
made
an
holy
and
iust
man
,
to
take
for
the
opener
of
this
mystery
of
his
saluation
,
the
Spirit
making
him
righteous
and
iust
;
and
thereby
testifying
to
his
spirit
that
he
is
the
child
of
God
.
For
(
saith
he
)
who
is
a
iust
man
,
but
he
that
being
beloued
of
God
loueth
him
againe
?
Which
commeth
not
to
passe
,
but
by
the
Spirit
of
God
,
reuealing
by
saith
the
eternall
promise
of
God
for
his
saluation
to
come
,
the
which
reuelation
,
(
that
is
,
the
ground
or
meanes
of
the
which
reuelation
)
is
nothing
else
but
the
infusion
of
spirituall
grace
,
by
the
which
the
deedes
of
the
flesh
are
mortified
,
and
the
man
that
hath
it
,
is
prepared
to
the
kingdome
of
heauen
,
together
receiuing
by
one
spirit
,
that
whereby
he
may
presume
that
he
is
beloued
,
and
loueth
againe
.
So
then
when
the
Apostle
auoucheth
,
that
the
Spirit
of
God
beareth
witnesse
to
our
spirits
that
we
are
the
children
For
whereas
God
hath
promised
to
be
a
gracious
God
,
and
louing
Father
to
all
such
as
trust
in
him
,
loue
him
,
and
feare
him
,
and
are
carefull
to
obserue
his
Lawes
,
and
are
truly
sorrowfull
for
their
daily
transgressions
and
sinnes
;
How
can
it
otherwise
be
,
but
that
the
faithfull
hauing
by
their
dutifull
conuersing
with
God
in
the
holy
exercises
of
hearing
his
holy
Word
,
and
of
prayer
,
obtained
these
graces
in
some
sufficient
measure
?
How
can
it
,
I
say
,
otherwise
be
,
but
that
thereby
they
should
be
certainly
perswaded
that
God
is
their
louing
and
gracious
God
,
and
that
they
are
his
beloued
people
?
For
it
is
impossible
that
the
promises
of
God
made
to
his
people
concerning
this
matter
,
should
be
void
and
without
effect
.
Walke
(
saith
the
Lord
)
in
my
Statutes
and
keepe
Now
if
it
be
obiected
that
the
faithfull
know
not
their
owne
hearts
,
nor
the
true
nature
of
these
diuine
graces
,
nor
the
right
notes
and
markes
of
the
holy
workes
that
proceed
from
them
,
and
therefore
albeit
they
are
indued
with
these
graces
,
and
performe
these
works
,
yet
they
cannot
know
that
they
are
the
seruants
of
God
;
We
answer
,
first
,
that
that
obiection
is
in
direct
tearmes
,
flat
contrary
to
the
testimony
of
the
Prophet
before
alleaged
,
where
the
faithfull
being
commanded
to
do
their
works
according
to
the
rule
of
Gods
Commandements
,
being
from
their
hearts
made
carefull
thereof
,
are
thereby
assured
that
they
are
the
obedient
seruants
of
the
Lord
.
Secondly
,
we
answere
,
that
all
men
doe
in
part
know
their
owne
hearts
,
and
their
thoughts
,
words
,
and
workes
,
and
that
the
faithfull
doe
in
some
measure
know
the
true
nature
of
all
heauenly
graces
,
and
the
right
notes
of
their
true
fruits
.
All
men
doe
know
themselues
in
part
,
because
God
hath
giuen
to
all
a
conscience
to
be
a
witnesse
together
with
themselues
,
not
onely
of
their
words
and
workes
,
but
also
of
the
They
know
also
,
that
to
be
truly
sorrowfull
for
offending
so
louing
and
gracious
a
God
,
as
he
hath
declared
himselfe
to
be
in
Christ
,
and
in
that
respect
to
feare
to
offend
him
,
and
to
be
carefull
to
walke
in
all
his
righteous
Lawes
,
are
sure
signes
of
true
repentance
,
and
of
the
right
feare
of
God
,
and
of
sincere
holinesse
and
righteousnesse
.
And
they
knowing
in
their
owne
consciences
that
they
haue
by
the
gracious
worke
of
the
Spirit
of
God
,
such
a
faith
,
loue
,
repentance
,
feare
,
and
righteousnesse
,
know
that
they
are
in
Gods
fauour
and
loue
,
and
that
they
are
his
faithfull
seruants
:
We
know
(
saith
St.
Iohn
,
speaking
in
the
name
of
all
the
faithfull
)
that
we
are
of
God
,
For
as
a
true
friend
among
men
,
doth
bestow
such
fauours
and
gifts
vpon
him
whom
he
intirely
and
tenderly
loueth
,
as
the
receiuer
vnderstandeth
what
they
are
and
their
worth
also
,
that
so
by
manifesting
his
great
kindnesse
he
may
winne
mutuall
and
reciprocall
loue
:
so
God
the
friend
of
friends
,
giueth
his
spirituall
graces
vnto
all
those
whom
he
hath
loued
in
Christ
,
and
chosen
in
him
before
the
foundation
of
the
world
,
and
maketh
them
to
vnderstand
what
these
his
principall
blessings
are
,
and
the
end
why
he
giueth
them
,
euen
to
assure
them
of
his
fatherly
fauour
and
loue
.
Yea
,
he
maketh
them
sensible
of
this
gracious
worke
of
his
Spirit
in
their
owne
hearts
,
when
he
effecteth
the
same
by
the
powerfull
operation
of
his
owne
holy
Spirit
,
and
worketh
a
true
sense
and
feeling
thereof
in
the
receiuers
themselues
,
as
it
hath
already
beene
declared
in
the
opening
of
the
second
question
of
the
first
part
of
this
treatise
,
and
shall
bee
further
cleared
also
in
the
second
part
hereof
.
For
that
the
faithfull
should
not
doubt
of
Gods
loue
toward
themselues
,
he
giueth
his
owne
sanctifying
Spirit
,
and
their
owne
sanctified
spirits
to
testifie
the
same
,
that
against
the
sufficiency
of
their
testimonies
,
no
man
can
take
any
iust
In
the
Law
(
saith
our
Sauiour
)
it
is
written
that
the
testimony
(
viz.
by
a
faith
daily
growing
stronger
and
stronger
)
in
the
name
of
the
Sonne
of
God
.
The
which
thing
cannot
be
but
effectually
wrought
,
if
the
faithfull
would
daily
and
duly
consider
,
that
the
promise
of
blessednesse
made
by
Christ
to
all
that
beleeue
,
was
by
God
deliuered
not
onely
by
word
of
mouth
,
but
also
by
an
oath
,
Wherefore
no
maruell
though
the
faithfull
in
former
ages
haue
often
openly
made
profession
of
this
their
comfortable
assurance
of
Gods
loue
,
publishing
and
proclaiming
,
that
God
was
their
God
and
they
his
seruants
,
and
that
Christ
was
their
Christ
in
particular
,
and
that
by
his
Bloud
,
shed
precisely
for
themselues
,
they
were
iustified
from
all
their
sinnes
.
O
my
soule
(
saith
Dauid
)
thou
hast
said
(
and
said
it
againe
and
Abraham
,
Isaac
,
and
Israel
,
let
it
be
knowne
Simon
Peter
a
seruant
and
an
Apostle
of
Iesus
Now
as
euery
faithfull
man
knoweth
that
God
is
●is
God
in
particular
,
and
that
he
himselfe
is
Gods
seruant
;
so
he
knoweth
the
same
blessing
to
be
wrought
for
him
by
Christ
,
being
in
particular
his
Redeemer
and
Sauiour
,
who
hath
tendred
to
God
a
full
satisfaction
for
the
discharge
of
his
sinnes
.
So
protesteth
the
mother
in
the
name
of
all
her
children
;
My
beloued
So
Saint
Cyrill
vpon
these
words
,
Let
his
bloud
be
vpon
vs
and
our
children
;
To
what
end
should
I
haue
wealth
,
and
hope
for
the
inheritance
of
the
goods
of
this
world
,
seeing
already
I
am
heire
of
thy
most
precious
bloud
,
and
redeemed
with
thy
most
glorious
death
?
Why
should
not
I
very
much
esteeme
of
my selfe
,
seeing
thou
hast
shed
as
much
bloud
for
me
,
as
thou
hast
done
for
all
the
world
?
So
Saint
Bernard
vpon
these
words
of
our
blessed
Sauiour
,
I
haue
earnestly
desired
to
eate
this
Passeouer
with
you
before
I
suffer
;
O
good
Iesu
,
O
the
loue
of
my
soule
,
who
among
mortall
men
doth
desire
to
make
his
life
perpetuall
,
as
thou
didst
desire
to
loose
thine
for
me
?
What
delight
wilt
thou
take
in
the
world
to
come
,
with
thine
elect
;
seeing
here
vpon
earth
thou
didst
call
that
day
wherein
thou
didst
suffer
,
Easter
:
that
is
,
a
great
and
solemne
festiuall
day
?
O
good
Iesi
,
O
the
Redeemer
of
my
sou●e
,
doe
not
I
happily
owe
thee
as
much
as
all
the
world
oweth
thee
,
seeing
I
haue
cost
thee
as
much
bloud
as
all
the
world
hath
done
?
Lastly
,
we
may
ioine
to
these
,
Saint
Ambrose
,
as
one
that
is
ioined
with
them
in
the
same
faith
.
I
will
not
(
saith
he
)
glory
Ambros
.
de
Iacob
&
vita
beata
.
cap.
6.
because
I
am
iust
,
but
because
I
am
redeemed
will
I
glory
;
I
will
not
glory
that
I
am
void
of
sinne
,
but
for
that
my
sinnes
are
remitted
vnto
me
;
I
will
not
glory
for
that
I
haue
profited
any
,
or
for
that
any
hath
profited
me
,
but
for
that
Christ
is
an
aduocate
to
the
Father
for
me
,
and
for
that
his
bloud
was
shed
for
me
.
By
all
which
confessions
which
these
holy
persons
made
of
their
faith
,
we
may
perceiue
that
it
is
the
proper
worke
of
true
faith
,
not
onely
to
beleeue
that
Christ
is
our
Sauiour
in
particular
,
and
that
he
shed
his
bloud
as
precisely
for
vs
,
as
well
as
for
any
other
of
the
residue
of
the
faithfull
,
but
also
that
thereby
our
sinnes
are
forgiuen
in
particular
vnto
our selues
.
For
it
is
not
enough
(
as
Saint
Bernard
saith
)
to
beleeue
that
Why
?
Manasses
himselfe
that
was
a
grieuous
murtherer
of
Gods
deare
Saints
,
and
a
greater
Idolater
then
many
of
the
Heathen
;
yet
when
he
felt
Gods
mercy
in
giuing
him
repentance
,
he
was
perswaded
that
God
was
his
God
and
louing
Father
,
and
had
saued
and
del●uered
him
from
all
his
iniquities
and
sinnes
.
No
maruell
then
that
Ezechias
the
Father
of
Manasses
,
There
be
two
things
that
hinder
this
comfortable
assurance
in
all
the
faithfull
more
or
lesse
,
especially
in
the
time
of
some
grieuous
tentation
.
As
first
,
the
small
measure
of
faith
,
and
other
spirituall
graces
,
and
the
great
strength
of
their
earthly
and
carnall
affections
.
And
secondly
,
the
remnants
of
distrustfull
feare
of
vtterly
falling
away
from
God
,
caused
by
their
manifold
and
daily
fals
;
but
the
small
measure
of
faith
,
and
of
other
graces
of
sanctification
,
ought
not
to
hinder
the
assurance
of
the
faithfull
;
because
a
little
faith
is
a
true
faith
,
aswell
as
a
great
faith
;
seeing
more
or
lesse
doth
not
change
Moreouer
,
when
the
Lord
doth
promise
that
he
will
be
a
gracious
God
to
all
that
beleeue
,
repent
,
and
returne
vnto
him
,
loue
him
,
and
feare
him
,
and
walke
in
his
waies
,
he
doth
not
respect
the
perfection
of
these
graces
,
nor
the
worth
of
the
workes
that
proceed
from
them
,
but
these
promises
are
all
founded
vpon
the
worthinesse
of
Christ
,
who
is
the
foundation
Now
albeit
the
faithfull
many
times
fall
,
yet
they
neuer
vtterly
fall
away
,
seeing
the
Lord
ordereth
a
good
mans
going
,
and
maketh
his
way
acceptable
to
himselfe
;
so
that
though
he
fall
,
yet
he
shall
not
be
cast
away
,
seeing
the
Lord
vpholdeth
him
with
his
hand
.
For
God
hath
bound
himselfe
vnder
the
Couenant
of
grace
,
that
he
will
not
leaue
his
faithfull
seruants
to
stand
or
fall
at
their
owne
choice
,
but
that
hee
will
stablish
their
wils
by
his
grace
,
that
they
shall
neuer
will
and
resolue
to
continue
perpetually
in
sinne
,
and
vtterly
to
fall
away
from
God
,
as
it
is
deliuered
by
the
Prophet
Ieremy
.
Now
whether
this
assurance
be
the
forme
or
the
effect
of
a
true
faith
,
we
need
not
to
be
too
peremptory
herein
;
vndoubtedly
the
Apostle
seemeth
to
set
it
downe
as
an
effect
of
faith
;
By
Christ
(
saith
he
)
we
haue
boldnesse
and
entrance
,
with
confidence
by
faith
in
him
.
By
faith
then
we
haue
boldnesse
to
come
vnto
God
,
as
to
a
louing
and
a
gracious
Father
,
and
haue
confidence
in
him
that
he
will
assist
and
aide
vs
in
all
our
necessities
;
saith
then
breedeth
boldnesse
and
confidence
,
but
it
is
nomore
the
one
then
the
other
,
seeing
it
is
the
mother
of
them
both
:
Verily
,
there
is
a
trust
or
a
confidence
whereby
a
faithfull
man
doth
vndoubtedly
beleeue
,
and
is
confident
that
GOD
is
a
gracious
God
to
all
that
beleeue
and
embrace
the
Couenant
of
Grace
;
repent
,
loue
,
and
feare
God
,
and
walke
in
his
Lawes
and
Commandements
;
be
they
Iew
or
Gentile
,
Male
or
Female
,
Bond
or
Free
,
and
this
confidence
is
the
very
forme
of
faith
,
if
it
be
not
altogether
one
with
it
.
But
that
trust
and
confidence
whereby
a
faithfull
man
is
perswaded
,
that
God
is
to
him
in
particular
a
gracious
God
,
and
a
louing
Father
in
Christ
,
arising
vpon
the
action
of
the
soule
reflected
vpon
it selfe
,
and
vpon
it's
owne
spirituall
estate
,
and
taking
notice
of
all
the
Diuine
graces
of
the
Spirit
,
wherewithall
it
is
endued
,
is
not
faith
,
but
an
effect
thereof
,
euen
an
habit
,
or
rather
an
act
of
a
sanctified
conscience
,
lightned
with
a
true
faith
;
as
our
most
Reuerend
Diocesan
,
now
a
Citizen
with
the
Saints
in
Heauen
hath
auouched
in
the
second
part
of
his
Defence
against
Dr
,
Bishop
fol.
269.
and
Reuerend
Mr.
Perkins
,
in
his
Treatise
of
Conscience
.
The
summe
of
whose
doctrine
is
comprehended
in
this
Syllogisme
.
If
whosoeuer
beleeueth
,
repenteth
,
loueth
,
and
feareth
God
,
and
hath
a
sincere
care
to
walke
in
all
his
commandements
,
is
most
assuredly
in
Gods
loue
,
and
shall
vndoubtedly
be
saued
,
then
whosoeuer
knoweth
assuredly
that
he
beleeueth
,
repenteth
,
loueth
,
and
feareth
God
,
and
hath
a
sincere
care
to
walke
in
all
his
Commandements
,
knoweth
assuredly
thereby
that
he
is
in
Gods
loue
,
and
that
vndoubtedly
he
shall
be
saued
.
But
I
know
(
saith
euery
sincere
and
faithfull
Christian
)
by
the
act
of
mine
owne
conscience
reflected
vpon
my selfe
,
that
I
beleeue
,
repent
,
loue
,
and
feare
God
,
and
haue
a
sincere
care
to
walke
in
all
his
Commandements
.
Therefore
I
know
assuredly
that
I
am
in
Gods
loue
,
and
shall
vndoubtedly
be
saued
.
Now
to
giue
a
sure
and
a
certaine
assent
to
the
maior
proposition
grounded
vpon
the
vndoubted
truth
of
Gods
promises
,
made
to
all
the
faithfull
in
Christ
Iesus
,
and
to
be
confident
of
the
infallibilitie
thereof
,
is
of
the
very
essence
&
substance
of
faith
;
but
to
assume
the
minor
proposition
,
and
thereupon
to
inferre
the
conclusion
,
is
an
act
of
a
sanctified
conscience
,
lightned
with
a
true
faith
.
The
Church
of
Rome
commendeth
doubtfulnesse
of
saluation
,
as
a
propertie
beseeming
Christian
humilitie
and
feare
,
and
condemneth
the
infallible
assurance
thereof
of
haereticall
security
and
presumption
.
And
yet
this
Church
assi●eth
her
followers
,
that
will
submit
themselues
to
be
guided
by
her
Canons
,
that
thereby
they
shall
be
brought
into
fauour
with
God
,
and
so
vndoubtedly
be
made
happy
and
blessed
.
That
so
we
may
know
that
she
is
Babel
the
Mother
of
confusion
,
for
that
she
doth
by
the
contrariety
of
her
actions
and
positions
ouer-throw
her
owne
principall
grounds
.
A
Romish
Catholicke
must
liue
in
feare
and
suspence
of
the
full
pardon
of
his
sinnes
by
faith
in
Christs
bloud
,
and
yet
if
he
receiue
absolution
from
a
Romish
Priest
,
or
a
Pardon
from
the
Pope
,
he
must
rest
assured
thereof
:
A
Romish
Catholicke
must
not
rest
assured
of
his
iustification
and
saluation
by
the
righteousnesse
of
Christ
,
imputed
vnto
him
by
the
free
and
vndeserued
grace
and
mercy
of
God
,
but
if
he
be
carefull
to
fulfill
the
Law
of
God
and
the
rules
of
their
religious
orders
,
hee
shall
rest
assured
that
he
hath
not
onely
merited
his
owne
iustification
&
saluation
,
but
also
that
he
hath
supererogated
thereby
for
the
good
of
other
.
Nay
,
by
murthering
of
Princes
&
ouerthrowing
of
states
euen
against
their
oathes
&
alleagiance
,
they
may
not
onely
merit
heauen
,
but
deserue
happily
(
if
it
so
please
the
Pope
)
the
dignity
thereof
,
a
Canonized
Saint
.
But
to
erect
so
great
a
building
as
is
the
assurance
of
our
iustification
and
saluation
vpon
so
weake
and
rotten
foundations
,
is
in
truth
presumptuous
and
intollerable
folly
and
madnesse
.
For
if
we
would
respect
,
I
say
not
the
workes
of
righteousnesse
,
wrought
wholly
,
or
in
part
by
our
owne
free-will
,
but
the
principall
fruits
of
the
Spirit
of
God
,
and
the
best
duties
that
the
faithfull
are
enabled
to
performe
thereby
,
are
not
these
Gods
speciall
gifts
,
making
vs
indebted
vnto
God
,
and
therefore
deseruing
nothing
,
much
lesse
iustification
and
saluation
at
Gods
hands
?
but
if
we
would
consider
them
as
pledges
and
pawnes
of
Gods
loue
,
procured
for
vs
by
Christ
Iesus
,
and
as
the
first
fruites
of
that
heauenly
inheritance
,
which
he
himselfe
hath
purchased
for
vs
,
how
can
we
but
rest
assured
to
be
brought
in
the
time
appointed
by
the
Lord
,
to
the
possession
of
that
,
whereof
we
haue
so
certaine
an
earnest
,
and
so
sure
a
pledge
.
In
pasting
ouer
temporall
Land
from
man
to
man
,
we
esteeme
much
of
good
securitie
,
which
highly
commendeth
euen
an
hard
bargaine
:
A
sound
title
,
and
a
good
conueyance
,
from
such
and
such
persons
,
to
such
and
such
other
,
maketh
the
security
to
be
sufficient
.
The
goodliest
possession
that
can
be
passed
ouer
to
any
of
the
sonnes
of
men
,
is
the
glorious
manner
of
the
coelestiall
Paradise
,
the
true
title
thereunto
is
Christ
and
his
righteousnesse
,
the
conueyance
thereof
,
is
the
Word
and
the
Sacraments
,
which
giue
Christ
to
all
that
beleeue
,
and
the
sure
and
certaine
earnest
of
the
same
,
is
the
first
fruits
of
the
Spirit
.
But
to
our
Romish
Catholickes
,
the
righteousnesse
of
our
blessed
Sauiour
Iesus
Christ
,
performed
for
vs
in
his
owne
person
,
and
imputed
vnto
vs
by
the
Lords
most
free
and
vndeserued
mercy
,
is
a
meere
nullity
,
and
new
no
iustice
,
and
the
apprehension
thereof
by
faith
,
is
a
phantasticall
apprehension
of
that
which
is
not
a
false
faith
,
and
an
vntrue
imputation
,
as
our
masters
of
Rhemes
haue
taught
.
For
their
The
faith
of
our
Romish
Catholicks
,
as
they
themselues
teach
,
is
such
a
faith
as
may
be
in
the
deuils
,
and
therefore
no
maruaile
but
as
the
deuils
beleeue
and
tremble
,
so
they
doe
beleeue
and
Assuredly
they
doe
not
as
the
Apostle
testifieth
,
speaking
in
the
name
of
all
the
faithfull
;
Yee
(
saith
he
)
haue
not
receiued
The
security
then
which
they
condemne
,
is
that
whereby
men
are
made
either
awl●sse
of
falling
into
temptations
,
or
carelesse
of
vsing
the
meanes
appointed
by
God
to
withstand
tentations
,
or
bold
of
their
own
strength
in
vsing
the
meanes
,
and
so
negligent
therby
to
craue
continuall
aide
and
assistance
from
the
Lord
;
for
if
we
fearing
to
fall
into
tentations
,
vse
carefully
the
meanes
appointed
by
God
to
withstand
the
same
,
and
distrusting
our
owne
strength
,
call
continually
to
God
for
his
aide
;
then
as
the
Apostle
himselfe
commandeth
we
ought
in
all
things
to
be
secure
or
without
feare
;
being
And
verily
the
true
Christian
faith
driueth
away
distrustfull
feare
out
of
the
soule
of
euery
true
&
sincere
Christian
,
&
maketh
manifest
vnto
him
the
soundnes
&
vprightnes
of
his
own
heart
,
seeing
otherwise
it
could
neuer
leade
him
to
true
happinesse
;
Yea
(
as
the
most
learned
Dr.
Fotherby
,
our
late
most
Reuerend
and
most
louing
Diocesan
,
Lord
Bishop
of
Sarum
,
lib.
1.
Cap.
12.
Fol.
1
22.
Hath
shewed
out
of
diuers
of
the
bookes
of
the
wisest
among
the
Heathen
)
true
happinesse
hath
bin
esteemed
for
a
man
to
haue
his
soule
free
from
terror
&
fearefulnesse
;
nay
,
without
this
freedome
and
security
,
it
is
most
certaine
that
it
cannot
enioy
so
much
as
a
shadow
of
any
foelicity
or
any
sound
comfort
and
true
contentment
,
seeing
true
contentment
,
and
sound
comfort
and
ioy
is
founded
in
a
couragious
confidence
of
the
heart
,
and
in
the
quiet
security
and
tranquillity
of
the
mind
.
To
be
full
of
feare
and
terrour
,
is
a
property
belonging
to
a
How
then
ought
all
the
sincere
Professors
of
the
Gospell
,
to
be
thankefull
to
God
,
for
that
he
hat
sent
his
Gospell
vnto
them
,
and
hath
opened
theeir
eyes
thereby
,
so
to
apprehend
his
vnspeakeable
loue
in
Christ
,
reuealed
therein
,
that
therby
they
are
effectually
stirred
vp
to
loue
God
?
especially
seeing
(
as
the
Apostle
saith
)
there
is
no
feare
in
loue
,
but
perfect
loue
My
beloued
is
mine
,
and
I
am
his
;
he
is
my
beloued
and
still
loueth
me
,
and
therefore
I
will
continually
loue
him
,
and
reioyce
for
euer
in
his
constant
loue
:
And
so
vndoubtedly
the
legitimate
children
of
the
true
Church
,
are
ready
and
willing
to
confesse
with
their
elder
brother
Saint
Paul
;
We
liue
,
yet
not
we
now
,
but
Christ
liue●h
in
vs
,
and
in
that
we
now
liue
in
the
flesh
,
we
liue
by
the
faith
of
the
Sonne
of
God
,
who
hath
loued
vs
and
giuen
himselfe
for
vs
.
And
verily
such
a
confession
is
set
downe
by
the
Wiseman
in
the
name
of
all
the
Saints
:
Though
we
sinne
(
say
they
all
)
yet
we
are
thine
,
for
we
know
thy
power
,
but
we
sinne
not
,
knowing
that
we
are
thine
.
In
which
words
foure
remarkeable
points
of
doctrine
are
deliu●red
vnto
vs
:
First
,
that
the
Saints
in
this
life
,
auouch
that
they
are
the
Lords
,
in
his
fauour
,
and
in
his
loue
;
and
that
we
may
vnderstand
how
certainly
they
are
assured
thereof
,
they
double
the
same
asseueration
,
saying
,
that
they
doe
not
goe
by
guesse
,
or
stand
vpon
blinde
hope
,
but
that
they
know
indeed
that
they
are
the
Lords
.
Secondly
,
the
meanes
are
●et
downe
whereby
they
know
that
they
are
Gods
euen
because
he
hath
giuen
to
them
a
true
knowledge
of
himselfe
:
We
are
thine
(
say
they
)
for
we
know
thy
power
.
Thirdly
,
they
auouch
that
their
sinnes
of
ignorance
and
infirmity
,
doe
not
take
from
them
this
assurance
of
their
faith
;
For
(
say
they
)
though
we
sinne
,
yet
are
we
thine
:
Fourthly
,
they
auouch
that
this
assurance
of
Gods
loue
is
a
most
powerfull
meanes
to
keepe
them
that
they
doe
not
willingly
giue
themselues
ouer
to
sinne
:
For
(
say
they
)
we
sinne
not
,
knowing
that
we
are
thine
.
And
therefore
herein
also
the
iudgement
of
the
Church
of
Rome
is
contrary
to
the
plaine
and
direct
euidence
giuen
in
by
all
the
Saints
,
in
that
they
affirme
that
the
assurance
of
Gods
loue
is
a
spurre
to
sinne
,
whereas
the
Saints
auouch
,
and
that
no
doubt
vpon
their
owne
experience
,
that
it
is
a
bridle
to
restraine
from
the
same
.
Grace
concealed
from
such
as
are
left
to
their
owne
headstrong
affections
,
may
be
an
occasion
that
many
are
carried
headlong
into
sinne
:
but
grace
reuealed
giueth
grace
,
reuoketh
from
sinne
,
and
prouoketh
vnto
all
good
workes
.
The
grace
of
God
(
saith
the
Apostle
)
that
bringeth
saluation
vnto
all
men
hath
appeared
,
and
teacheth
vs
that
we
should
deny
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
iustly
and
soberly
and
godly
in
this
world
,
Wherefore
in
that
the
Church
of
Rome
not
onely
willeth
&
commandeth
her
followers
to
doubt
of
their
saluation
,
and
to
feare
whether
they
be
in
the
estate
of
grace
,
but
also
disgraceth
the
security
of
saluation
giuen
to
the
faithfull
,
by
the
Gospell
of
Christ
,
being
the
powerfull
instrument
of
God
;
to
worke
faith
&
grace
,
it
is
euident
that
she
is
the
mother
of
infidelity
,
and
not
of
faith
,
and
that
she
leadeth
her
disciples
to
hellish
horrours
and
terrours
,
the
iust
reward
of
fearefull
infidelity
;
and
not
to
ioy
vnspeakeable
and
glorious
,
the
happy
fruit
and
And
thus
haue
I
shewed
in
the
clearing
and
demonstrating
of
these
three
last
propositions
,
what
manner
of
knowledge
that
is
,
which
I
affirme
to
be
all
one
with
sauing
faith
;
as
first
CHAP.
VII
.
The
vtility
and
dignity
of
faith
,
and
the
great
difficulty
to
attaine
thereunto
.
THe
vtilitie
and
dignitie
of
faith
doth
hence
appeare
,
in
that
it
causeth
the
faithfull
to
behold
in
Christ
as
in
a
miraculous
mirrour
of
Gods
matchlesse
mercy
,
an
incomparable
treasure
of
his
vnspeakeable
loue
;
and
to
cleaue
constantly
to
it
,
as
to
their
highest
happinesse
and
chiefest
good
,
and
maketh
them
desirous
from
the
very
bottome
of
their
hearts
to
make
manifest
their
thankfulnesse
vnto
him
,
by
their
sincere
obedience
to
all
his
Commandements
,
and
bringeth
also
peace
of
conscience
vnto
them
,
by
giuing
them
an
assurance
of
the
pardon
of
their
sinnes
,
and
of
their
receiuing
into
grace
and
fauour
with
God
.
And
not
only
so
,
but
also
for
that
it
causeth
them
continually
to
fight
against
their
spirituall
enemies
,
that
would
make
them
to
breake
their
Couenant
with
God
,
and
in
the
end
giueth
them
a
full
conquest
ouer
them
al.
This
is
(
saith
the
Apostle
And
therefore
it
is
not
without
cause
that
the
Apostle
Saint
Paul
exhorteth
the
faithfull
,
that
aboue
all
they
should
take
vnto
themselues
the
shield
of
faith
,
because
thereby
they
Aug.
in
Psal.
1
2●
.
And
againe
,
Faith
is
the
very
soule
of
the
soule
,
and
the
life
thereof
,
Aug.
in
Ioh.
hom
.
49.
Because
it
ioineth
vs
to
Christ
the
Author
of
life
,
and
bringeth
with
it
all
other
diuine
graces
wherein
our
spirituall
life
consisteth
,
Aug.
de
Praedest
.
sanct.
cap.
7.
And
hence
it
is
that
the
whole
Law
is
said
to
appertaine
to
faith
,
if
a
true
faith
be
vnderstood
,
Aug.
de
Fide
&
Oper.
cap.
22.
And
in
this
sense
,
faith
may
be
called
our
whole
sanctification
,
for
that
it
worketh
our
whole
sanctification
;
as
infidelitie
is
called
the
proper
,
and
after
a
sort
,
the
only
sinne
,
because
it
is
the
originall
of
all
vnrighteousnesse
,
Aug.
cont
.
Ep.
Pelag.
lib.
3.
cap.
3.
For
what
good
thing
is
there
that
is
not
obtained
by
faith
?
By
faith
we
are
iustified
,
Rom.
5.
1.
By
faith
we
are
saued
,
Ephes.
2.
8.
By
faith
we
are
made
the
sonnes
of
God
,
Gal
3.
26.
By
faith
we
are
incorporated
into
the
heauenly
Ierusalem
,
and
by
it
as
by
a
cognizance
or
badge
we
are
distinguished
from
all
other
societies
.
The
Catholike
Faith
(
saith
Saint
Austine
)
doth
distinguish
the
iust
from
the
vniust
,
not
by
the
Law
of
workes
,
but
of
faith
;
without
the
Aug.
ad
Bonif.
lib.
3.
cap.
5.
which
,
those
very
workes
which
seeme
to
be
good
,
are
turned
into
sinne
.
Now
if
it
were
but
in
these
respects
,
faith
might
challenge
the
chiefest
place
of
precedency
and
honour
in
the
assembly
of
all
her
princely
Peeres
;
but
much
more
may
she
doe
it
,
for
that
in
her
owne
proper
worke
she
is
imploied
in
beholding
,
imbracing
,
and
magnnifying
of
all
the
diuine
excellences
and
perfections
that
be
in
God
,
wherein
consisteth
the
most
proper
and
peculiar
glory
and
honour
of
God
.
By
workes
(
saith
Chrysostome
)
we
obey
God
;
but
faith
When
Esayas
more
like
an
Euangelist
then
a
Prophet
,
had
published
this
doctrine
of
faith
,
euen
to
the
Lords
own
people
,
what
was
his
owne
testimony
concerning
his
successe
thereof
,
And
yet
behold
a
thing
more
to
be
maruelled
at
,
that
the
Apostles
themselues
who
continually
heard
our
Sauiours
diuine
and
heauenly
doctrine
,
and
daily
saw
his
wonderfull
workes
,
were
yet
so
hardly
brought
to
the
faith
,
that
our
Sauiour
after
his
resurrection
forced
to
reprooue
them
most
bitterly
for
it
;
saying
,
Oh
ye
fooles
,
and
slow
of
heart
to
beleeue
all
that
the
Prophets
haue
spoken
.
No
maruell
then
,
that
albeit
The
truth
is
,
that
it
is
an
easie
matter
to
beleeue
lies
,
because
they
are
agreeable
to
our
corrupt
nature
,
but
the
doctrine
of
truth
teaching
the
assurance
of
Gods
loue
in
Christ
,
is
a
strange
paradox
,
contrary
to
the
common
opinion
of
men
.
We
(
saith
the
Apostle
)
●each
Iesus
Christ
crucified
,
a
stumbling
And
verily
,
if
either
we
looke
vpon
the
prophane
worldlings
,
we
shall
see
them
scorning
at
the
assurance
of
the
faithfull
,
Wherefore
,
albeit
we
haue
attained
to
such
a
measure
of
faith
as
was
giuen
by
Christ
to
his
owne
Apostles
,
yet
had
THE
SECOND
PART
OF
THEOLOGICALL
LOGICKE
.
The
questions
that
are
handled
in
this
second
part
concerning
the
doctrines
of
faith
,
and
are
cleered
by
arguments
drawne
from
all
Topicke
places
,
Are
these
,
QVEST.
I.
The
Church
is
not
alwayes
glorious
and
notorious
,
as
a
City
seated
vpon
an
high
hill
.
GOD
would
haue
all
men
saued
,
and
come
to
the
knowledge
of
the
truth
,
in
the
right
way
of
truth
and
righteousnesse
)
the
testimonies
of
the
Lord
are
sure
,
and
giue
wisedome
to
the
simple
.
For
doth
pure
seed
breed
Tares
or
pure
Corne
?
And
doth
wholesome
food
breed
noisome
or
wholesome
humours
?
Vndoubtedly
light
and
sight
preserue
from
stumbling
and
falling
;
it
is
Yee
erre
(
saith
our
blessed
Sauiour
to
the
seduced
Sadduces
)
not
knowing
the
Scriptures
nor
the
power
of
God
.
Euen
as
their
seduced
Fathers
erred
in
their
hearts
,
because
they
knew
not
the
Lords
Chrysost.
Hom.
3.
de
Lazaro
.
wayes
.
The
ignorance
of
the
Scripture
(
saith
Chrysostome
)
brought
in
haeresies
,
and
a
corrupt
life
,
and
made
a
confusion
of
all
things
.
Wherefore
it
is
a
note
of
an
euill
person
,
to
hate
the
light
,
QVEST.
IV.
Not
the
sufferings
or
righteousnesse
of
any
mere
Man
,
but
onely
of
our
blessed
Sauiour
,
both
God
and
Man
are
of
sufficient
worthinesse
to
satisfie
for
sinne
,
and
to
merit
the
inheritance
of
the
Kingdome
of
Heauen
.
As
in
Adam
was
the
common
nature
of
all
men
,
he
being
Vnto
all
such
as
seeke
to
be
saued
and
iustified
by
their
owne
workes
,
our
Sauiours
answere
is
,
If
yee
will
enter
into
life
(
viz.
by
this
doore
)
keepe
the
Commandements
:
but
to
all
such
as
inquire
and
desire
to
enter
into
life
by
the
right
doore
,
they
must
looke
to
the
answere
giuen
by
the
Apostle
to
the
Iaylor
,
demaunding
how
he
should
be
saued
?
Beleeue
(
said
he
)
in
the
Lord
Iesus
,
and
thou
shalt
be
saued
and
thy
houshould
(
that
Repent
,
and
be
baptized
euery
one
of
you
in
the
Name
of
Iesus
Christ
for
the
remission
of
sinnes
,
and
ye
shall
receiue
the
gift
of
the
Holy
Ghost
.
So
our
blessed
Sauiour
himselfe
,
The
Kingdome
of
God
is
at
hand
,
repent
and
beleeue
the
Gospell
.
Now
God
hath
made
Iesus
Christ
sinne
for
vs
,
which
knew
no
sinne
,
that
wee
might
be
made
the
righteousnesse
of
God
in
him
.
In
all
the
which
Testimonies
we
are
giuen
to
vnderstand
,
that
we
haue
great
cause
to
repent
vs
for
all
our
workes
which
are
nothing
else
but
sinnes
,
which
are
so
odious
to
God
,
and
so
dangerous
to
our
owne
soules
,
that
vnlesse
Christ
had
made
himselfe
a
sacrifice
for
them
,
we
could
not
haue
beene
freed
from
death
and
damnation
:
and
as
concerning
that
righteousnesse
vnto
the
which
euerlasting
life
was
due
,
that
we
could
not
find
in
our selues
,
but
Christ
was
to
performe
it
for
vs
also
;
otherwise
wee
could
not
bee
partakers
of
life
euerlasting
.
For
there
must
be
a
due
and
an
equall
proportion
betweene
the
satisfaction
and
the
debt
,
and
betweene
the
price
,
and
the
thing
purchased
,
if
in
iustice
the
one
and
the
other
,
shall
discharge
and
deserue
the
one
and
the
other
.
But
there
is
no
equall
proportion
between
the
sufferings
and
righteousnesse
of
a
meere
man
,
and
betweene
sinne
and
the
loue
of
God
,
and
aeternall
happinesse
consisting
therein
,
but
onely
betweene
the
sufferings
and
righteousnesse
of
our
blessed
and
glorious
Immanuel
,
God
and
Man
.
For
the
effect
proceeding
from
the
cause
cannot
exceed
the
Arist.
Eth.
l.
2.
c.
1.
vertue
and
power
thereof
,
seeing
the
dignity
and
worth
of
the
one
,
ariseth
out
of
the
worth
and
dignity
of
the
other
.
Now
the
workes
of
Christ
proceeded
from
his
humane
nature
,
personated
in
his
Diuine
,
and
both
his
natures
did
concurre
in
effecting
the
most
gracious
and
glorious
work
of
the
redemption
of
man
;
whereas
the
faithfull
are
not
personally
vnited
to
the
Sonne
of
God
,
or
to
the
Holy
Ghost
,
nor
haue
the
spirit
aboue
measure
,
but
haue
the
remnants
of
originall
sinne
still
staying
in
them
,
and
stayning
their
best
workes
,
and
therefore
not
the
workes
of
Christ
wrought
in
vs
by
his
Spirit
,
but
those
that
he
performed
in
his
owne
person
for
vs
,
are
fully
satisfactory
for
all
our
sinnes
,
and
absolutely
meritorious
of
the
Crowne
of
Glory
.
QVEST.
V.
The
Bread
and
Wine
in
the
Eucharist
,
are
not
transubstantiated
into
the
Body
and
Bloud
of
Christ
,
Bread
and
Wine
in
their
natures
and
substances
are
the
visible
signes
and
the
materiall
parts
of
the
Eucharist
,
and
therefore
are
not
transubstantiated
into
the
very
Body
and
Blood
tooke
bread
,
and
when
he
had
giuen
thankes
,
brake
it
and
gaue
it
to
them
,
saying
,
Take
,
eate
,
this
is
my
Body
which
was
giuen
for
you
,
Doe
this
in
remembrance
of
mee
.
It
was
Bread
then
in
nature
and
substance
,
that
our
blessed
Sauiour
tooke
at
that
time
,
and
it
was
the
very
selfe-same
thing
that
he
consecrated
by
thankesgiuing
,
and
brake
and
gaue
to
his
Disciples
,
saying
,
Take
,
eate
,
this
is
my
Body
,
that
is
,
this
is
that
I
ordain
to
be
the
Sacrament
,
or
sacred
signe
of
my
Body
.
For
the
word
comming
to
the
Element
,
doth
not
abolish
it
,
but
consecrate
it
to
an
holy
vse
,
and
so
maketh
it
to
be
a
Sacrament
;
seeing
it
doth
not
change
it
in
nature
and
substance
,
but
in
vse
.
And
verily
(
as
S.
Ambrose
saith
)
If
there
be
such
force
in
Euen
so
(
as
the
ancient
Fathers
haue
taught
)
in
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
the
visible
Elements
Theodor
Dialog.
2.
mystically
ioyned
vnto
the
inuisible
grace
,
do
not
depart
from
their
former
nature
and
substance
.
For
he
that
honoured
the
signes
which
we
see
with
the
names
of
his
Body
and
Bloud
,
did
not
change
the
nature
(
of
the
signes
)
but
did
adde
grace
to
nature
.
And
therefore
the
Apostle
did
often
call
it
by
the
same
name
of
Bread
,
after
it
was
consecrated
to
be
the
Sacrament
But
for
that
our
Romanists
doe
so
presse
the
bare
words
of
our
blessed
Sauiour
,
we
may
iustly
demaund
of
them
,
in
what
words
of
our
Lord
shall
we
find
,
that
he
tooke
Bread
,
either
to
abolish
the
substance
of
it
,
and
to
make
the
bare
and
naked
shewes
thereof
to
be
the
outward
signes
in
the
Sacrament
,
and
and
to
bring
his
body
into
the
place
of
it
,
or
to
turne
the
whole
substance
of
it
into
the
substance
of
his
Body
?
Yea
,
where
shall
we
find
in
these
words
,
This
is
my
Body
,
that
this
doth
signifie
either
Christs
Body
it selfe
,
or
an
Indiuiduum
vagum
,
that
is
,
an
vndetermined
particular
;
or
else
as
their
owne
glosle
grosly
affirmeth
,
nothing
at
all
?
And
verily
the
words
of
Christ
and
explications
thereof
,
taken
out
of
other
like
places
of
holy
Scripture
,
are
nothing
with
them
,
for
that
vnlesse
they
be
sowly
wrested
and
turned
,
they
will
nothing
at
all
further
their
turne
.
QVEST.
VI.
The
righteousnesse
of
the
Law
deliuered
by
Moses
,
is
that
true
righteousnesse
whereby
we
are
iustified
before
God
,
and
not
that
righteousnesse
which
is
said
to
be
obtayned
by
the
obseruation
of
Popish
Vowes
.
The
morall
Law
is
Gods
aeternall
and
vnchangeable
righteousnesse
,
it
commandeth
vs
to
loue
the
Lord
with
all
our
heart
,
soule
and
strength
,
and
our
neighbour
as
our selues
;
which
are
duties
most
righteous
and
iust
.
To
the
singular
excellency
of
the
which
Law
,
Moses
,
the
first
pen-man
thereof
,
beareth
witnesse
saying
,
What
Nation
is
so
great
,
that
hath
Lawes
and
Ordinances
so
righteous
,
as
is
all
this
Law
that
I
set
before
you
this
day
?
And
to
the
righteousnesse
that
is
obtayned
by
the
perfect
obseruation
thereof
,
he
likewise
beareth
witnesse
,
saying
,
This
shall
be
our
righteousnesse
euen
before
the
Lord
our
God
,
if
we
take
heed
to
keepe
all
these
Commandements
,
which
he
hath
commanded
vs
.
As
to
the
most
ample
reward
obtained
thereby
not
onely
the
Apostle
beareth
witnesse
,
saying
,
Doe
this
and
thou
shalt
liue
;
but
also
our
Sauiour
Christ
If
thou
wilt
enter
into
life
,
keepe
the
Commandements
.
But
this
blessing
is
not
promised
,
but
to
the
totall
and
continuall
obseruation
thereof
,
seeing
the
failing
in
either
,
bringeth
Wherefore
when
all
the
Posterity
of
Adam
was
disabled
by
his
fall
,
fully
to
keepe
all
these
Commandements
;
Our
most
blessed
Sauiour
came
in
our
nature
to
fulfill
them
for
vs
,
that
so
he
might
procure
vnto
vs
righteousnesse
and
life
.
And
so
our
blessed
Sauiour
himselfe
testifieth
,
saying
,
I
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfill
them
.
For
by
the
Gospell
the
Law
is
not
made
voyde
,
but
established
.
For
if
our
QVEST.
VII
.
We
are
not
iustified
by
those
workes
of
righteousnesse
commanded
in
the
Law
of
God
,
which
are
wrought
by
our selues
,
but
by
those
which
were
wrought
for
vs
by
our
Sauiour
Christ
in
his
owne
person
,
and
are
imputed
to
vs
,
and
made
ours
through
faith
.
Moses
(
saith
the
Apostle
)
describeth
the
righteousnesse
that
is
of
the
Law
,
that
the
man
that
doth
these
things
shall
liue
therein
:
But
the
righteousnesse
that
is
of
faith
,
speaketh
on
this
manner
:
Say
not
thou
in
thine
heart
,
who
shall
ascend
it
to
heauen
?
for
that
is
to
fetch
Christ
from
aboue
:
Or
who
shall
descend
into
hell
?
for
that
is
to
bring
Christ
from
the
dead
,
but
what
saith
it
?
The
word
is
neare
thee
,
euen
in
thy
mouth
and
in
thine
heart
,
and
this
is
the
word
of
Faith
which
we
preach
.
For
if
thou
shalt
confesse
with
thy
mouth
the
Lord
Iesus
,
and
beleeue
in
thine
heart
that
God
raised
him
from
the
dead
,
thou
shalt
be
saued
.
For
with
the
heart
man
beleeueth
to
righteousnesse
,
and
with
the
mouth
he
confesseth
to
saluation
.
For
the
Scripture
saith
,
Whosoeuer
beleeueth
in
him
shall
not
be
confounded
.
In
which
words
is
set
downe
the
diuersity
that
is
betweene
the
Law
and
the
Gospel
,
in
prescribing
the
meanes
whereby
we
are
deliuered
from
death
,
and
made
partakers
of
euerlasting
life
.
Doe
(
saith
the
Law
)
that
which
is
prescribed
in
me
,
and
thou
shalt
liue
:
and
doe
it
in
that
manner
,
that
thou
neuer
transgresse
,
and
then
thou
shalt
be
free
from
all
feare
of
death
.
Whereas
the
Gospell
saith
,
Beleeue
that
Christ
dyed
and
descended
into
Hell
for
thee
,
to
assure
thee
of
thy
deliuerance
;
and
that
he
hauing
performed
all
righteousnesse
for
thee
ascended
into
Heauen
,
the
place
where
righteousnesse
is
rewarded
and
crowned
,
to
take
possion
thereof
for
thee
,
and
thou
shalt
be
deliuered
from
the
horrours
of
Heil
,
and
be
made
pertaker
of
the
ioyes
of
heauen
.
So
when
the
Iaylor
demanded
of
Paul
and
Silas
,
what
he
should
doe
that
he
might
be
saued
?
they
answered
,
Beleeue
in
the
Lord
Iesus
(
that
he
fulfilled
all
righteousnesse
both
in
suffering
and
obaying
for
the
saluation
of
all
that
rightly
beleeue
)
and
thou
shalt
be
saued
.
And
verily
whereas
there
is
but
one
manner
and
forme
of
obtayning
Iustification
and
Saluation
for
all
that
are
iustified
and
saued
seeing
children
dying
in
their
Infancy
,
and
all
such
as
are
not
effectually
called
,
vntill
the
end
of
their
liues
,
cannot
be
iustified
and
saued
by
the
workes
of
righteousnesse
wrought
by
themselues
,
but
by
the
righteousn●sse
of
Christ
performed
for
them
,
and
imputed
vnto
them
by
a
true
faith
;
therefore
all
the
residue
of
the
faithfull
seruants
of
God
are
iustified
and
saued
after
the
same
manner
.
And
so
our
blessed
Sauiour
teacheth
in
the
parable
of
the
Husbandman
,
that
went
Ambros
.
de
vocat
Gent
lib.
1.
cap
5.
that
such
as
were
hyred
at
the
last
houre
,
represent
such
as
are
called
to
the
Lords
seruice
at
the
end
of
their
liues
,
whom
hee
hath
chosen
without
workes
,
and
vpon
whom
he
doth
rather
powre
forth
the
riches
of
his
Grace
,
then
yeeld
a
reward
vnto
their
labours
,
that
they
also
who
haue
laboured
and
sweat
the
whole
day
,
and
continued
their
whole
life
in
the
seruice
of
God
,
and
yet
receiue
but
their
Penny
with
the
other
,
may
thereby
understand
that
they
also
rather
receiue
a
gift
of
grace
then
a
wages
of
hire
due
to
their
workes
.
Now
if
it
be
replyed
that
Infants
and
such
as
are
called
at
the
end
of
their
liues
,
are
iustified
and
saued
for
the
workes
they
would
haue
done
,
if
that
they
had
liued
a
longer
time
;
the
answere
is
made
by
S.
Austin
,
that
rewards
and
punishments
Aug.
de
bono
perseuerant
.
cap.
9
cp.
15.
And
de
Praedestin
.
Sanctorum
.
cap.
12.
are
not
rendred
to
workes
that
men
would
or
could
doe
,
but
to
such
as
are
actually
done
.
For
otherwise
Tire
and
Sidon
,
yea
,
all
the
damned
should
be
saued
,
seeing
at
the
day
of
iudgement
,
they
would
all
repent
if
they
might
,
and
if
their
repentance
would
then
serue
the
turne
.
Wherefore
if
we
seeke
for
righteousnesse
by
the
workes
of
the
Law
,
performed
by
our selues
,
as
the
Iewes
did
,
and
as
the
Romanists
still
doe
,
we
shall
assuredly
faile
therein
,
as
they
did
;
but
if
with
the
Gentiles
we
imbrace
righteousnesse
and
life
by
faith
in
Christ
,
then
vndoubtedly
we
shall
attaine
to
both
.
QVEST.
VIII
.
The
forme
and
manner
to
attaine
to
Sanctification
,
is
not
to
receiue
the
holy
Word
of
God
,
and
the
Sacraments
,
with
our
bodily
senses
,
but
with
the
powers
of
our
soules
;
nor
to
trauaile
farre
and
neare
on
pilgrimage
to
see
or
kisse
holy
reliques
,
but
to
see
and
touch
holy
things
with
the
inward
faculties
of
our
mindes
,
which
are
the
proper
subiects
of
Sanctification
.
Nothing
can
be
in
any
respect
profitable
,
vnlesse
it
be
applyed
in
that
manner
,
and
to
those
vses
whereunto
it
is
profitable
;
but
the
word
of
God
is
giuen
vnto
vs
for
this
vse
,
that
it
should
open
vnto
vs
the
minde
and
will
of
God
,
and
(
as
And
now
my
Brethren
if
I
come
vnto
you
speaking
with
tongues
(
not
vnderstood
)
what
shall
I
profite
you
?
Verely
,
the
word
(
not
vnderstood
)
is
an
Oister
whose
shell
is
not
opened
,
and
as
a
candle
which
is
not
lighted
,
and
as
a
For
as
he
is
not
a
Iew
,
that
is
one
outward
;
so
neither
is
that
Circumcision
which
is
outward
in
the
flesh
:
but
he
is
a
Iew
that
is
one
within
,
and
the
Circumcision
of
the
heart
in
the
spirit
,
not
in
the
letter
,
is
the
true
Circumcision
,
whose
praise
is
not
of
men
but
of
God
.
Sanctified
meanes
ordained
by
God
to
sanctifie
the
soule
,
must
bee
apprehended
Seeing
holy
things
(
as
saith
the
Prophet
)
touched
onely
with
our
bodily
senses
,
doe
nothing
at
all
further
the
sanctitie
of
our
spirits
.
And
heereof
it
was
,
that
our
Sauiour
himselfe
forbade
Mary
to
touch
him
with
her
bodily
hands
,
(
for
that
she
esteemed
goe
to
my
brethren
and
say
vnto
them
,
I
ascend
vnto
my
Father
and
your
Father
,
to
my
God
and
your
God
.
That
is
,
apprehend
ye
with
the
hands
of
your
faith
,
that
by
my
meanes
God
is
become
your
louing
Father
,
and
gracious
God
,
and
then
ye
haue
apprehended
me
with
a
right
hand
.
So
not
by
going
a
long
iourney
on
pilgrimage
we
draw
nigh
vnto
God
,
but
by
praier
proceeding
QVEST.
IX
.
The
manner
of
receiuing
Christ
in
the
Eucharist
is
not
carnall
but
spirituall
.
The
faithfull
that
liued
before
the
Incarnation
of
Christ
,
(
as
the
Apostle
saith
)
sed
vpon
the
same
heauenly
Manna
and
Verily
,
Saint
Austine
so
thought
,
and
therefore
said
,
that
Aug.
in
Iohn
tract.
26.
man
is
inuisibly
fed
,
because
he
is
inuisibly
regenerated
;
Hee
is
(
saith
he
)
inwardly
a
babe
,
and
inwardly
renewed
;
and
in
what
part
he
is
newly
borne
,
in
that
part
he
is
also
fed
;
&
therefore
exhorteth
the
faithful
not
to
prepare
their
iawes
,
but
their
hearts
.
Yea
,
(
saith
he
)
why
preparest
thou
thy
teeth
and
thy
Aug.
de
verb.
Dom
secundum
.
Luc
Ser.
33.
Aug.
in
Ioh.
tract
.
25.
De
consecrat
.
dist.
2.
belly
?
Beleeue
and
thou
hast
eaten
.
Nay
it
is
not
lawfull
(
if
their
owne
glosse
say
the
truth
)
to
presle
the
body
of
Christ
with
our
teeth
;
and
if
we
entertaine
any
such
grosse
conceit
,
we
erre
more
dangerously
then
euer
Berengarius
did
.
And
verily
,
it
was
the
common
opinion
of
the
ancient
Fathers
,
that
Christ
was
not
a
bodily
,
but
a
ghostly
food
.
So
Chrysostome
;
This
food
feedeth
not
the
body
but
the
soule
,
Chrysost.
in
Iob.
hom.
4.
yea
it
is
the
proper
nourishment
of
the
soule
.
And
therefore
(
saith
he
)
when
we
come
to
the
Eucharist
,
we
whet
not
our
teeth
to
bite
,
but
we
breake
the
sanctified
Bread
with
a
sound
faith
.
So
Saint
Ambrose
de
ijs
qui
initiantur
mysterijs
.
cap.
9.
And
how
can
it
be
otherwise
?
For
seeing
our
coniunction
with
Christ
,
is
not
carnall
but
spirituall
,
our
feeding
vpon
him
cannot
be
carnall
but
spirituall
.
Our
coniunction
with
Christ
(
saith
Saint
Cyprian
)
doth
not
mingle
persons
,
nor
vnite
substances
(
viz.
After
a
bodily
manner
)
but
it
doth
combine
affections
and
conioyne
wils
with
the
affection
(
saith
Saint
Bernard
)
Christ
is
touched
,
and
not
with
the
hand
;
with
the
Bernard
.
in
Cant.
serm.
26.
desire
,
and
not
with
the
eye
,
with
faith
and
not
with
the
senses
.
So
Saint
Ambrose
;
We
touch
not
Christ
by
our
bodily
hands
,
For
henceforth
(
saith
he
)
know
we
Christ
no
more
after
the
flesh
;
but
if
any
man
be
in
Christ
,
let
him
be
a
new
creature
.
For
by
the
qualities
of
the
new
creature
planted
in
our
hearts
,
whereof
faith
is
the
principall
,
we
are
ioyned
vnto
Christ
,
and
not
after
a
bodily
manner
.
QVEST.
X.
Iustification
and
Saluation
is
wrought
onely
by
Christ
,
and
not
by
any
other
whosoeuer
.
Sacraments
were
ordayned
to
this
end
,
that
by
visible
QVEST.
XI
.
The
faithfull
ought
to
be
certainely
assured
of
their
owne
saluation
.
The
Sacraments
were
not
onely
ordayned
to
shew
and
signifie
vnto
the
faithfull
,
that
their
iustification
and
saluation
is
onely
by
Christ
,
but
also
to
be
seales
of
the
same
vnto
them
,
The
cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
Bloud
of
Christ
?
The
Bread
which
we
breake
,
is
it
not
the
Communion
of
the
Body
of
Christ
?
That
is
,
ought
not
we
that
beleeue
in
Christ
be
as
throughly
perswaded
of
our
spirituall
participation
of
Christ
,
the
food
of
our
soules
,
and
of
eternall
life
in
him
by
faith
,
the
mouth
of
our
soules
;
as
wee
are
assured
that
we
are
partakers
of
the
outward
elements
of
Bread
and
Wine
,
and
of
our
bodily
nourishment
thereby
in
this
temporall
life
?
and
especially
whereas
the
names
of
the
outward
signes
are
changed
by
the
Spirit
of
God
,
and
receiue
the
names
of
things
signified
,
as
the
Bread
is
called
the
Body
of
Christ
,
and
the
participation
of
the
Bread
,
the
participation
of
his
Body
:
and
that
to
this
end
,
that
the
religious
receiuers
of
these
holy
mysteries
should
not
looke
to
the
nature
of
the
things
that
are
seene
,
but
beleeue
the
change
made
by
grace
,
in
that
they
being
Sacraments
,
are
not
now
common
creatures
,
but
holy
pledges
and
seales
of
our
communion
with
Christ
and
all
his
So
reasoneth
Saint
Bernard
;
A
Ring
is
simply
giuen
for
a
QVEST.
XII
.
The
outward
Elements
in
the
Eucharist
,
are
not
Bread
and
Wine
in
shew
,
but
in
substance
.
The
Sacrament
of
the
Lords
Supper
was
odrayned
to
this
end
,
that
by
the
feeding
and
nourishing
of
our
bodies
by
the
outward
Elements
,
our
soules
might
be
assured
of
our
spirituall
feeding
vpon
Christ
,
and
of
aeternall
life
obtayned
thereby
.
Now
if
we
were
willed
to
feed
vpon
the
empty
shewes
of
Bread
and
Wine
,
and
to
cherish
our selues
therewith
,
might
we
not
iustly
conceiue
that
we
were
bidden
as
it
were
to
a
Iuglers
feast
,
to
haue
our
senses
deluded
,
rather
then
to
haue
our
bodies
nourished
?
And
what
assurance
could
our
soules
haue
thereby
of
their
spirituall
nourishing
by
the
Body
and
Bloud
of
Christ
?
Sacraments
(
saith
Saint
Austin
)
if
they
haue
no
QVEST.
XIII
.
There
is
no
miraculous
turning
of
Bread
and
Wine
in
the
holy
Eucharist
into
the
very
Body
and
Bloud
of
Christ
,
nor
any
other
miracle
at
all
.
That
which
the
Apostle
auoucheth
of
the
miraculous
gift
of
tongues
,
is
true
also
of
all
miracles
;
that
is
,
That
they
are
for
a
signe
,
not
for
them
that
beleeue
,
but
to
them
that
beleeue
not
.
And
therefore
miracles
must
be
open
and
manifest
,
euen
to
all
such
as
haue
but
the
sound
vse
of
their
outward
senses
,
that
they
may
perceiue
in
them
the
power
and
might
of
the
omnipotent
God
,
giuing
testimony
thereby
of
the
diuine
truth
of
And
verily
Sacraments
were
not
ordayned
for
Infidels
to
Miracles
of
holy
Scripture
,
ascribed
to
Saint
Austin
,
nor
Nazianzen
,
intreating
of
the
Miracles
of
our
blessed
Lord
and
Sauiour
Iesus
Christ
,
doe
mention
any
miracle
done
by
him
in
his
last
Supper
,
it
is
manifest
what
was
the
iudgement
of
the
true
and
Orthodoxe
Church
in
their
times
concerning
the
same
.
QVEST.
XIIII
.
Iustification
is
giuen
by
the
free
mercy
of
God
in
Christ
,
and
not
mericed
by
our
workes
.
As
all
other
the
good
gifts
of
God
,
so
Iustification
especially
is
freely
giuen
to
the
faithfull
in
Christ
,
to
this
end
,
that
they
should
not
glory
in
themselues
,
nor
trust
in
the
worthinesse
of
their
owne
workes
,
but
in
the
most
free
and
vndeserued
goodnesse
of
God
in
Christ
,
who
is
made
vnto
vs
of
God
he
that
glorieth
should
glory
in
the
Lord
.
And
that
we
should
in
no
wise
doubt
of
the
truth
thereof
;
the
Apostle
vrgeth
and
inculcateth
the
same
againe
and
againe
;
By
grace
yee
are
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
,
not
of
workes
,
lest
any
man
should
boast
.
And
againe
,
All
haue
sinned
and
are
depriued
of
the
glory
of
God
,
and
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
,
that
our
glorying
in
our
owne
workes
should
be
vtterly
excluded
,
and
that
we
should
glory
onely
in
Christ
.
QVEST.
XV.
The
faithfull
after
the
end
of
this
life
,
are
not
punished
in
the
fire
of
Purgatory
.
The
end
that
moueth
a
kind
and
a
tender-hearted
Father
to
chastise
his
deare
child
is
his
amendment
,
insomuch
that
if
hee
For
(
as
Saint
Bernard
saith
)
if
all
sinne
be
perfectly
taken
Bern.
in
Ps.
qui
habitat
Ser.
10.
away
,
which
is
the
cause
of
all
euill
,
the
effect
,
that
is
,
the
punishment
thereof
,
must
needes
cease
.
In
the
Primitiue
Church
when
grieuous
pennances
were
imposed
vpon
enormous
sins
by
the
Church
Gouernours
,
they
were
imposed
to
this
end
,
that
therby
the
parties
offending
might
be
brought
to
true
&
serious
repentance
.
Insomuch
that
when
the
offendor
was
found
to
be
truely
humbled
for
his
sinne
,
were
it
neuer
so
hainous
,
none
or
very
little
pennance
was
imposed
vpon
him
,
or
if
it
were
imposed
,
it
was
soone
released
.
As
it
may
appeare
,
not
onely
by
the
Apostles
readinesse
to
forgiue
the
incestuous
Corinthian
How
much
more
when
we
iudge
our selues
euen
in
this
QVEST.
XVI
.
The
carnall
eating
of
Christs
Body
,
is
nothing
auaileable
to
eternall
life
,
but
the
spirituall
.
When
our
blessed
Sauiour
had
taught
his
Auditors
,
that
It
is
the
spirit
that
quickneth
,
the
flesh
profiteth
nothing
My
Flesh
is
meate
indeed
,
and
my
Bloud
is
drinke
indeed
)
but
to
giue
them
to
vnderstand
,
that
it
is
a
spirituall
eating
of
his
flesh
,
that
is
auaileable
to
euerlasting
life
,
and
not
a
carnall
,
seeing
that
profiteth
nothing
.
And
verily
it
is
not
the
bodily
seeing
,
touching
,
or
eating
of
Christ
,
that
can
doe
vs
any
good
,
but
the
spirituall
seeing
,
touching
,
or
eating
of
him
by
faith
,
which
is
the
eye
,
the
hand
,
and
the
mouth
of
the
soule
.
For
when
a
woman
hauing
an
issue
of
bloud
,
came
behinde
Christ
,
and
touched
the
hemme
of
his
Oh
woman
,
great
is
thy
faith
,
be
it
vnto
thee
,
euen
as
thou
wilt
;
but
the
people
were
maimed
and
lacked
that
hand
.
And
so
Saint
Ambrose
vnderstood
our
Sauiours
words
:
Christ
(
saith
he
)
healed
them
that
touched
him
by
faith
,
Amb.
in
Luc.
l.
6.
cap.
8.
whereas
to
them
that
wanted
faith
,
the
touching
of
Christ
or
his
garments
,
was
no
benefit
at
all
.
Yea
,
the
blessed
Virgine
her selfe
was
more
happy
in
conceauing
the
faith
of
Christ
in
her
heart
,
then
in
conceauing
his
flesh
in
her
wombe
,
(
as
Austin
saith
:
)
And
so
he
had
learned
of
our
blessed
Sauiour
himselfe
;
Aug.
de
sancta
Virgine
cap.
3.
Luke
11.
27.
for
when
it
was
said
vnto
Christ
,
Blessed
is
the
wombe
that
bare
thee
,
and
the
Pappes
that
thou
hast
sucked
:
Nay
rather
said
he
,
Blessed
is
he
that
heareth
the
word
of
God
,
and
keepeth
it
.
For
by
the
Word
reuerently
receiued
,
we
obtaine
faith
,
and
by
faith
Christ
is
receiued
into
our
hearts
,
and
taketh
Why
then
doth
the
Church
of
Rome
,
so
eagerly
contend
for
their
transubstantiating
of
Bread
into
the
Body
of
Christ
,
and
receiuing
of
it
into
their
bodies
by
their
bodily
mouthes
,
but
for
that
albeit
this
thing
be
vnprofitable
to
Gods
seruants
,
yet
it
is
not
vnprofitable
to
them
;
not
onely
by
magnifying
of
their
power
,
for
that
they
are
able
to
create
their
Creator
,
but
also
by
enlarging
their
reuennewes
,
seeing
they
haue
turned
the
Bread
into
the
Body
of
Christ
,
and
are
able
to
offer
him
vp
in
their
Masse
,
as
a
propitiatory
sacrifice
for
the
sins
of
quicke
and
dead
,
the
which
thing
cannot
be
but
much
auaileable
to
themselues
,
which
are
sure
to
be
well
payed
for
their
paynes
.
QVEST.
XVII
.
Concupiscence
is
sinne
,
euen
in
the
Regenerate
themselues
.
Why
is
the
liuing
man
sorrowfull
?
Man
suffereth
for
his
sinne
.
So
the
Apostle
,
By
sinne
death
entred
into
the
world
,
and
Aug.
Serm.
de
Temp.
45.
QVEST.
XVIII
.
Faith
,
repentance
,
and
loue
,
with
all
holy
workes
proceeding
from
them
,
doe
not
deserue
any
thing
at
all
at
Gods
hands
,
but
make
the
faithfull
endebted
to
God
for
the
same
.
If
Abraham
(
saith
the
Apostle
)
were
iustified
by
workes
,
hee
hath
wherein
to
reioyce
,
but
not
before
God
.
For
gifts
and
benefits
doe
not
make
the
doner
any
whit
endebted
to
the
receiuer
,
but
they
deserue
at
the
hands
of
the
receiuer
,
and
make
him
endebted
vnto
the
doner
.
But
faith
,
repentance
,
and
loue
,
the
fruits
of
the
Wherefore
hereby
the
faithfull
deserue
nothing
at
Gods
hand
,
but
are
made
the
more
indebted
to
God
.
So
reasoneth
Saint
Bernard
,
None
by
good
workes
can
deserue
eternall
life
Enter
not
into
iudgement
with
thy
seruant
,
O
Lord
,
for
in
thy
sight
shall
no
man
liuing
be
iustified
.
QVEST.
XIX
.
The
workes
of
God
reuealed
in
the
Scriptures
doe
manifestly
declare
them
to
be
the
word
of
God
,
especially
the
worke
of
regeneration
,
wrought
by
the
Diuine
and
powerfull
doctrines
thereof
in
the
hearts
of
all
such
as
faithfully
and
sincerely
embrace
the
same
,
and
therefore
they
are
not
to
be
receiued
as
such
onely
vpon
the
testimony
of
the
Church
.
Knowne
vnto
God
are
all
his
workes
from
the
beginning
And
who
could
lay
open
the
fall
of
man
,
from
his
estate
of
holinesse
and
happinesse
,
wherein
he
was
created
,
and
the
manner
thereof
,
but
he
onely
,
from
whose
obedience
albeit
man
could
depart
,
yet
he
could
not
depart
from
his
presence
,
nor
so
much
as
dazle
his
sharpe
and
cleare
eyes
,
albeit
he
could
cleane
put
out
his
owne
?
but
who
could
open
a
meanes
of
mans
recouery
from
this
his
miserable
and
wretched
estate
,
whereinto
he
is
fallen
by
his
owne
folly
,
but
he
that
was
onely
able
to
worke
his
recouery
?
It
is
euident
that
sinne
being
an
offence
committed
against
the
infinite
Maiesty
of
the
most
glorious
Deity
,
requireth
a
satisfaction
no
lesse
then
infinite
.
Now
who
could
so
much
as
imagine
that
God
being
so
grieuously
prouoked
,
and
so
highly
offended
with
man
,
should
send
his
owne
Sonne
to
become
man
,
that
in
mans
nature
he
might
suffer
death
for
mans
deliuery
from
death
and
condemnation
?
For
doubtlesse
one
will
scarce
die
for
a
righteous
man
,
for
a
good
Who
hath
beleeued
our
report
?
and
to
whom
is
the
arme
of
the
Lord
reuealed
?
Surely
the
Gospell
wherein
this
worke
is
reuealed
,
is
Diuine
and
supernaturall
,
exceeding
all
humane
and
naturall
apprehension
,
and
could
not
be
reuealed
but
by
him
,
that
could
worke
beyond
the
power
of
nature
.
The
which
thing
doth
more
euidently
appeare
hereby
,
in
that
wheresoeuer
it
is
plainely
reuealed
,
and
sincerely
imbraced
,
it
doth
deliuer
all
such
from
the
most
grieuous
bondage
of
sinne
and
Satan
,
and
doth
most
effectually
bring
them
backe
againe
vnto
God
.
For
(
as
Lactantius
saith
)
Let
humane
wisedome
stretch
it selfe
to
the
vttermost
,
yet
it
can
but
cause
men
to
couer
their
sinnes
,
it
cannot
enable
them
to
cast
them
out
,
whereas
the
Gospell
,
which
is
the
Law
of
the
Spirit
of
Life
,
not
onely
freed
Saint
Paul
from
the
Law
of
sinne
and
death
,
but
also
conuerted
It
was
an
euident
effect
of
the
diuine
power
of
the
mighty
word
of
the
omnipotent
God
,
that
thereby
in
the
Creation
all
things
receiued
their
essence
and
being
,
but
of
an
euill
man
to
make
a
good
man
,
yea
,
to
make
one
that
is
bruitish
and
diabolicall
,
to
become
reasonable
and
Angelicall
,
is
a
farre
greater
worke
then
the
Creation
of
the
whole
heauen
and
earth
(
as
Saint
Austin
teacheth
.
)
And
therefore
seeing
this
so
strange
a
Aug.
in
Iob.
tract
.
72.
Isay
11.
9.
worke
is
wrought
(
as
Isayas
saith
)
by
the
doctrine
of
the
Canonicall
Scriptures
,
hereby
it
is
sufficiently
proued
that
the
booke
of
the
Scriptures
,
is
the
booke
of
God
.
Wherefore
no
maruell
that
the
Apostle
Saint
Paul
,
when
Wherefore
if
the
blind
Papists
,
the
most
sightfull
and
spitefull
enemies
of
the
sincere
Professors
of
the
Gospell
of
Christ
,
shal
still
auouch
that
they
cannot
know
that
the
doctrine
of
the
Scriptures
is
the
doctrine
of
God
,
but
by
the
testimony
of
the
Church
,
we
answer
them
as
the
man
cured
of
his
blindnesse
by
our
most
blessed
Sauiour
,
answered
the
blind
Pharisies
,
when
they
made
protestation
that
they
knew
not
whence
our
Sauiour
was
,
Doubtlesse
(
saith
he
)
this
is
a
maruellous
thing
,
that
yee
know
not
whence
he
is
,
and
yet
he
hath
opened
mine
eyes
.
So
doe
we
also
answere
;
Doubtlesse
this
is
a
maruellous
thing
,
that
ye
know
not
whence
the
Scriptures
are
,
but
by
the
testimony
of
the
Church
;
and
yet
they
haue
,
doe
,
and
shall
open
the
eyes
of
the
mindes
,
and
sanctifie
the
affections
of
the
hearts
of
all
QVEST.
XX.
That
the
soule
of
our
blessed
Sauiour
after
his
death
descended
locally
into
Hell
.
It
is
no
impeachment
vnto
our
blessed
Sauiours
victory
and
triumph
,
that
he
humbled
himselfe
to
descend
in
soule
into
hell
,
the
dreadfull
prison
appointed
for
all
impenitent
sinners
.
For
as
he
triumphed
ouer
al
his
enemies
on
his
crosse
,
Col.
2.
15.
So
he
was
not
daunted
with
the
hellish
horrors
of
that
dreadfull
dungeon
,
when
he
descended
into
hell
,
but
victoriously
triumphed
ouer
them
all
.
Yea
,
the
more
in
his
humane
nature
he
was
humbled
,
the
more
great
and
glorious
was
his
victory
,
and
triumph
.
It
was
Sampsons
greater
glory
,
that
when
he
was
inclosed
in
Assah
,
a
strong
City
of
his
enemies
,
he
lifted
aside
the
posts
and
barres
of
the
gates
of
the
City
,
and
so
set
himselfe
free
,
and
being
bound
with
cords
and
ropes
,
brake
them
asunder
,
Iud.
16.
So
it
was
the
greater
glory
of
our
spirituall
Sampson
,
that
being
in
body
in
the
prison
of
the
graue
,
and
in
soule
in
the
deepe
dungeon
of
hell
,
yet
he
deliuered
himselfe
from
both
at
his
glorious
resurrection
.
And
as
this
was
most
glorious
for
Christ
,
so
it
was
most
profitable
for
vs
,
that
place
our
whole
hope
and
confidence
in
him
.
It
is
a
confessed
truth
that
whatsoeuer
our
blessed
Sauiour
performed
in
our
humane
nature
,
he
performed
it
for
vs
.
He
fulfilled
for
vs
all
righteousnesse
,
vnto
the
which
heauen
was
due
,
and
ascended
into
heauen
to
take
possession
thereof
for
vs
,
and
to
assure
vs
of
our
assumption
into
that
place
of
aeternall
happinesse
.
So
likewise
he
endured
for
vs
whatsoeuer
was
agreeable
to
the
most
seuere
Iustice
of
God
to
lay
vpon
him
,
in
respect
of
all
our
sins
,
and
descended
into
hell
,
and
deliuered
himselfe
from
thence
,
to
assure
vs
that
he
had
made
satisfaction
to
the
vttermost
mite
for
all
our
debts
,
&
had
procured
for
vs
deliuerance
from
hell
.
So
teacheth
the
Apostle
,
Rom.
10.
By
setting
downe
the
different
way
that
the
Law
and
the
Gospell
shew
;
whereby
we
may
attaine
to
righteousnesse
and
heauenly
happinesse
,
the
reward
thereof
,
and
may
also
be
deliuered
from
sinne
,
and
from
hellish
misery
due
to
the
same
;
Moses
(
saith
he
)
thus
describeth
the
righteousnesse
of
the
Law
,
that
the
man
that
doth
that
which
is
commanded
therein
,
shall
liue
thereby
.
Doe
this
(
saith
the
Law
)
and
thou
shalt
liue
.
But
doe
it
totally
and
continually
:
For
cursed
is
he
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
Law
to
doe
them
.
Gal.
3.
10.
But
the
righteousnesse
(
saith
he
)
that
is
of
faith
,
(
that
is
,
that
righteousnes
which
our
Sauiour
Christ
hath
performed
for
vs
,
and
is
reuealed
not
in
the
Law
,
but
in
the
Gospell
,
&
is
apprehended
&
obtained
by
faith
)
speaketh
in
this
wise
:
Say
not
in
thy
hart
who
shal
ascend
vp
into
heauen
?
For
that
is
to
bring
Christ
from
thence
.
Or
who
shal
descend
into
the
depth
of
hel
?
for
that
is
to
bring
Christ
from
the
dead
.
That
is
to
say
,
the
righteousnes
that
Christ
hath
fulfilled
for
all
that
beleeue
in
him
(
the
which
the
Apostle
calleth
the
righteousnesse
of
faith
)
assureth
the
faithfull
that
they
need
no
more
doubt
of
their
ascending
into
heauen
,
then
of
Christs
ascension
,
seeing
he
ascended
into
heauen
to
take
possession
thereof
in
their
nature
,
and
for
their
behoofe
:
nor
of
their
deliuerance
from
hell
,
then
of
Christs
deliuerance
,
seeing
he
deliuered
himselfe
from
thence
,
to
assure
them
of
their
deliuerance
.
For
the
question
here
handled
by
the
Apostle
,
is
not
how
we
may
be
deliuered
from
the
graue
,
or
from
a
temporall
death
,
and
may
be
made
partakers
of
a
temporall
life
;
but
how
we
may
be
deliuered
from
that
death
that
is
indured
in
hell
,
and
how
we
may
be
made
pertakers
of
aeternall
life
and
happinesse
in
the
Kingdome
of
heauen
.
For
obserue
the
discourse
of
the
Apostle
;
The
Law
(
saith
he
)
saith
;
sinne
not
at
all
,
and
thou
needest
not
at
all
feare
(
not
the
graue
but
)
hell
,
the
prison
appointed
for
the
punishment
of
sinne
:
and
fulfill
all
righteousnesse
,
and
thou
needest
not
to
doubt
of
thy
comming
to
heauen
,
where
righteousnesse
dwelleth
and
raigneth
for
euer
.
But
the
righteousnes
performed
for
vs
by
Christ
,
&
obtained
by
faith
,
saith
,
No
more
doubt
of
thine
ascension
into
heauen
then
of
Christs
ascension
;
nor
of
thy
deliuerance
from
hell
,
then
of
Christs
deliuerance
:
seeing
whatsoeuer
Christ
hath
done
,
he
hath
done
it
for
them
that
are
vnited
vnto
him
by
a
true
faith
,
and
thereby
haue
full
interest
both
in
his
sufferings
,
and
in
his
righteousnesse
,
which
he
hath
endured
and
performed
for
them
.
Now
then
let
me
demand
of
any
faithfull
man
,
what
greater
assurance
he
can
haue
of
his
ascension
into
heauen
,
then
the
ascension
of
Christ
,
who
ascended
thither
,
there
to
prepare
a
place
for
all
his
,
as
he
himselfe
plainely
testifieth
,
Ioh
,
14.
2.
So
vpon
the
like
consequence
may
it
also
be
demaunded
,
what
greater
assurance
can
a
faithfull
man
haue
for
his
deliuerance
from
hell
,
then
this
,
that
Christ
being
in
hell
before
the
grand
executioner
of
the
Lords
vengeance
for
sinne
,
in
the
prison
that
was
ordayned
for
those
debtors
,
that
were
no
way
able
to
make
satisfaction
,
that
Christ
,
I
say
,
that
was
made
sinne
for
vs
and
our
surety
,
and
a
debter
in
our
roome
,
was
deliuered
from
thence
,
what
stronger
assurance
,
I
say
,
can
there
possibly
be
to
all
the
faithfull
for
the
cleare
discharge
of
all
their
debts
,
and
the
full
satisfaction
for
all
their
sinnes
,
and
their
most
certaine
deliuerance
both
from
the
place
,
and
also
from
all
the
torments
of
hell
?
Verily
that
reuerend
man
Mr.
Perkins
is
of
this
iudgement
,
as
he
hath
deliuered
in
the
exposition
of
the
Creed
,
that
there
cannot
be
any
stronger
euidence
giuen
vnto
the
faithfull
,
to
assure
them
of
their
deliuerance
from
hell
,
then
this
,
that
Iesus
the
Sonne
of
the
Virgin
Mary
,
that
went
downe
into
the
place
of
the
damned
,
returned
after
this
death
from
thence
to
liue
in
all
heauenly
happinesse
for
euer
.
And
doth
not
the
Apostle
Saint
Peter
teaching
the
same
truth
,
alleadge
the
same
place
of
the
Psalmist
,
for
the
confirmation
thereof
?
Psal.
16.
10.
Act.
2.
27.
For
albeit
it
belongeth
to
the
body
properly
to
arise
,
yet
that
there
may
be
a
resurrection
of
any
dead
person
from
death
to
life
,
the
soule
departed
must
also
be
brought
from
the
place
whither
it
was
before
conueyed
,
and
placed
againe
in
the
body
,
or
else
there
can
be
no
resurrection
thereof
to
life
.
Wherefore
the
Apostle
to
proue
the
truth
of
our
Sauiours
resurrection
,
sheweth
out
of
the
Prophet
,
that
as
his
body
was
raised
out
of
the
place
of
corruption
,
so
his
soule
was
not
left
in
hell
,
but
brought
backe
againe
from
thence
,
that
his
resurrection
might
be
wrought
thereby
.
For
Nephesh
properly
and
principally
signifying
the
soule
,
why
should
it
not
be
so
taken
in
this
place
,
where
there
To
day
shalt
thou
be
with
me
in
Paradise
,
Luc.
23.
43.
was
buried
,
and
that
his
soule
descended
into
hell
.
And
now
must
this
plaine
Article
be
inuerted
both
in
words
and
in
sense
,
and
we
willed
to
belieue
that
at
that
very
time
he
ascended
into
heauen
,
when
our
Creed
saith
,
that
he
descended
into
hell
;
But
some
will
say
,
doth
not
our
Sauiour
say
to
the
thiefe
,
To
day
shalt
thou
be
with
me
in
Paradise
?
With
me
,
therefore
with
my
soule
.
How
followeth
that
?
The
inference
rather
should
be
this
:
With
me
,
therefore
with
my
Diuine
Nature
:
Seeing
the
principall
Denominatio
sequitur
principalem
partem
.
part
giueth
the
name
,
and
not
the
lesse
principall
.
And
especially
whereas
concerning
the
humane
nature
of
Christ
,
he
himselfe
after
this
time
wherein
these
words
were
spoken
,
testifyeth
,
saying
:
I
haue
not
as
yet
ascended
to
my
Father
,
Ioh.
20.
17.
Moreouer
,
how
should
our
blessed
Sauiour
haue
so
fitly
parallel'd
his
type
Ionah
,
who
was
both
in
body
and
soule
in
the
belly
of
the
Whale
,
if
he
had
not
beene
after
the
same
manner
as
well
in
soule
as
in
body
,
in
the
belly
of
hell
,
and
in
the
bowels
of
the
earth
,
Matth.
12.
40.
were
finished
by
him
when
he
hanged
on
the
Crosse
:
(
all
things
are
finished
)
all
his
very
sufferings
were
not
then
ended
.
For
he
was
not
then
dead
nor
buried
,
nor
had
continued
three
dayes
and
three
nights
in
the
bowels
of
the
earth
,
in
the
state
of
a
dead
man
.
Besides
the
circumstance
of
the
place
doth
plainly
conuince
,
that
our
blessed
Sauiours
meaning
in
these
words
,
was
that
all
things
were
foretold
by
the
Prophets
,
that
should
be
done
vnto
the
Messiah
before
his
death
,
were
done
vnto
him
and
so
finished
,
excepting
this
one
,
They
gaue
me
gall
to
eate
,
and
when
I
was
thirsty
,
they
gaue
me
vineger
to
drinke
:
and
therefore
that
this
Prophesie
might
also
be
fulfilled
,
he
said
,
I
thirst
:
Whereupon
when
they
had
giuen
him
vineger
mingled
with
gall
,
and
hee
had
tasted
thereof
,
he
said
:
All
things
are
finished
:
that
is
,
all
things
that
were
to
be
done
to
the
Messiah
before
his
death
:
euen
all
these
things
(
saith
our
blessed
Sauiour
)
are
done
now
to
me
.
And
verily
it
is
most
euident
and
plaine
,
that
the
principall
drift
and
scope
of
the
Euangelists
,
is
to
demonstrate
and
to
make
euident
,
that
all
things
that
were
foretold
by
all
the
Prophets
,
concerning
the
true
Messiah
,
were
fulfilled
in
our
most
blessed
Sauiour
Iesus
Christ
,
Ioh.
20.
31.
and
therefore
that
he
was
the
true
Messiah
.
QVEST.
XXI
.
Fasting
,
or
any
outward
thing
doth
not
sanctifie
any
,
but
onely
the
inward
graces
of
the
Sp●rit
,
and
all
such
things
as
do
enter
into
the
heart
of
man
.
That
which
goeth
into
the
mouth
defileth
not
the
man
,
but
that
which
commeth
out
of
the
mouth
defileth
the
man
.
For
whatsoeuer
goeth
into
the
mouth
goeth
into
the
belly
,
and
is
cast
out
into
the
draught
;
but
those
things
that
come
out
of
the
mouth
proceed
from
the
heart
,
and
they
defile
a
man
,
For
out
of
the
heart
proceed
euill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witnessing
,
slanders
,
and
the
like
,
and
these
are
the
things
that
defile
a
man
.
Hence
we
thus
reason
,
that
as
meates
doe
not
defile
a
man
,
because
they
enter
not
into
the
soule
,
but
sinnes
that
enter
in
,
and
dwell
there
,
and
there
contriue
all
their
euill
designes
:
so
meates
nor
any
other
such
outward
thing
doth
sanctifie
the
heart
,
because
they
enter
not
in
there
,
but
onely
the
diuine
graces
of
Gods
Spirit
,
and
the
spirituall
meanes
appointed
by
God
,
for
the
effecting
of
these
holy
and
heauenly
graces
.
QVEST.
XXII
.
There
is
no
such
place
appointed
to
the
faithfull
after
this
life
,
as
Purgatory
is
sai●
to
be
.
The
faithfull
are
pilgrimes
here
in
this
world
,
and
haue
Wee
know
that
if
our
earthly
house
of
this
Tabernacle
be
destroyed
,
we
haue
a
building
giuen
of
God
;
that
is
not
an
house
made
with
hands
,
but
eternall
in
heauen
.
And
verily
our
most
blessed
Sauiour
at
his
departure
out
of
this
world
,
ascended
vp
into
heauen
,
there
to
prepare
a
place
for
all
the
faithfull
.
For
he
did
not
this
for
the
Apostles
QVEST.
XXIII
.
Our
blessed
Sauiour
is
not
corporally
present
in
the
Eucharist
,
but
in
Heauen
.
When
some
of
our
Sauiours
owne
Disciples
were
offended
at
those
words
of
his
(
Except
ye
eat
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
yee
haue
no
life
in
you
)
thinking
that
he
had
spoken
of
a
grosse
and
carnall
eating
of
his
flesh
with
their
bodily
mouthes
,
Iesus
said
vnto
them
,
Doth
this
offend
you
?
what
then
if
yee
should
see
the
Sonne
of
man
ascend
vp
where
he
was
before
?
By
which
words
he
gaue
them
to
vnderstand
that
his
carrying
of
his
body
at
his
Ascension
into
Heauen
,
would
teach
them
if
they
were
Eagles
with
the
mouthes
of
faith
to
mount
vp
thither
,
and
there
to
feed
vpon
him
with
the
Aug.
in
Ioh.
tract.
27.
ascending
were
he
was
before
,
then
verily
ye
shall
perceiue
that
he
giueth
not
his
body
to
be
eaten
,
after
that
manner
as
yee
conceiue
:
Then
verily
ye
shall
vnderstand
,
that
the
grace
of
Christ
is
not
consumed
by
chewing
it
in
the
mouth
.
So
likewise
The
words
which
I
speake
vnto
you
are
spirit
and
life
;
the
which
(
saith
he
)
is
as
much
as
if
he
had
said
,
This
Body
which
is
in
your
sight
,
and
is
to
be
deliuered
to
death
for
the
world
,
shall
be
giuen
you
for
meat
,
that
it
may
be
spiritually
distributed
to
euery
one
of
you
,
and
be
an
assurance
,
and
a
preseruatiue
to
raise
you
vp
to
eternall
life
.
QVEST.
XXIIII
.
The
Citie
of
Rome
is
the
mysticall
Babylon
,
and
the
pretended
titulary
Romane
Church
,
is
the
most
certaine
seate
of
the
great
Antichrist
of
these
last
times
.
The
Apostle
Saint
Iohn
describing
in
her
colours
that
Babylon
Iohn
,
Rome
must
be
the
Royall
Seat
of
the
great
Antichrist
of
these
last
times
.
Wherefore
they
except
in
the
second
place
,
that
albeit
the
great
Antichrist
of
these
last
times
shall
sit
at
Rome
,
yet
he
may
sit
there
in
the
Princes
throne
,
and
not
in
the
Priests
chaire
.
But
Chrysostome
precisely
affirmeth
that
Antichrist
shall
Chrysost.
in
2.
Ep
ad
Thess.
cap.
2.
take
vpon
him
the
Empire
both
of
God
and
men
,
and
therefore
shall
sit
in
the
Priests
chaire
as
well
as
in
the
Princes
throne
.
And
so
it
was
signified
by
his
two
bornes
like
to
the
Lambes
;
I
haue
said
,
yee
are
Gods
;
Yea
,
and
that
he
should
sit
in
the
Temple
No
maruell
then
that
he
taketh
vpon
him
to
dispose
of
temporall
Kingdomes
and
earthly
crownes
,
and
to
possesse
and
dispossesse
Kings
of
their
Regalities
at
his
owne
will
:
For
this
great
Antichrist
in
his
transcendent
pride
,
will
not
content
himselfe
with
the
honour
and
dignity
of
a
great
starre
,
as
all
the
ancient
Bishops
of
Rome
were
wont
to
doe
,
but
he
will
aduance
himselfe
into
the
throne
of
Christ
the
Sunne
of
Righteousnesse
,
that
all
the
greatest
starres
both
in
the
ciuill
,
and
also
in
the
Ecclesiasticall
Gouernment
,
may
take
their
light
and
authority
from
him
.
For
if
wee
will
beleeue
his
Parasires
,
his
supremacy
is
so
much
greater
then
the
Emperours
,
as
the
Sunne
is
greater
then
the
Moone
.
QVEST.
XXV
.
The
word
of
God
rightly
vnderstood
doth
giue
credite
to
it selfe
and
doth
cause
it selfe
to
be
beleeued
and
imbraced
as
the
word
of
God
for
the
excellency
of
the
diuine
doctrines
contained
therein
,
and
not
onely
for
the
bare
testimony
of
the
Church
.
Behold
(
saith
Moses
)
I
haue
taught
you
ordinances
and
lawes
,
as
the
Lord
my
God
commanded
mee
,
that
yee
should
doe
euen
so
in
the
land
whether
ye
goe
to
possesse
it
.
Keepe
them
therfore
and
doe
them
,
for
it
is
your
wisedome
and
vnderstanding
in
the
sight
of
the
people
that
shall
heare
all
these
ordinances
,
and
say
,
onely
this
people
is
wise
and
vnderstanding
,
and
a
great
Nation
.
For
what
Nation
is
so
great
,
that
hath
Ordinances
and
Lawes
so
righteous
,
as
all
this
Law
is
,
that
I
haue
set
before
thee
this
day
?
In
which
words
Moses
prooueth
that
his
doctrine
which
hee
deliuered
vnto
the
children
of
Israell
was
of
GOD
,
because
it
was
a
wise
and
a
righteous
doctrine
able
to
iustifie
it selfe
to
be
so
euen
in
the
iudgement
of
the
Heathen
themselues
,
which
did
rightly
vnderstand
and
apprehend
the
same
.
And
verily
as
it
was
foretold
by
Moses
,
so
it
came
to
passe
many
ages
following
.
For
euen
then
when
the
children
of
Israel
had
lost
their
worldly
estate
,
glory
,
and
countrey
it selfe
for
their
transgressing
of
this
most
wise
and
righteous
Law
of
their
most
wise
and
righteous
God
,
and
had
made
themselues
vile
and
contemptible
in
respect
of
their
vile
and
base
designes
,
yet
these
vile
and
base
captiues
gaue
Lawes
to
such
of
their
glorious
Conquerours
,
as
did
labour
to
vnderstand
the
wisedome
and
righteousnesse
of
their
Lawes
.
In
so
much
that
they
being
Aliens
vnto
them
in
Nation
,
yet
became
Proselytes
and
Allies
Victi
victoribus
leges
dabant
Aug
de
ciuit
.
Dei
.
l.
8.
c.
11.
vnto
them
in
their
holy
profession
.
Yea
,
the
further
degenerate
posterity
of
this
people
,
who
had
heartened
and
hardened
themselues
to
transgresse
these
wise
and
holy
Commandements
of
God
,
that
they
might
obserue
their
owne
absurde
Neuer
man
spake
as
this
man
speaketh
:
No
maruell
then
that
when
the
Apostles
were
sent
by
our
blessed
Sauiour
,
to
open
these
wise
and
righteous
counsels
of
God
to
all
creatures
,
they
soone
subdued
the
whole
world
,
and
brought
some
of
all
conditions
and
callings
therein
vnto
the
obedience
of
the
faith
of
Christ
.
In
truth
the
strange
Miracles
that
were
wrought
by
their
Ministery
gaue
testimony
to
the
doctrine
that
was
preached
by
them
that
it
was
diuine
,
and
so
procured
audience
thereunto
,
but
it
was
the
word
of
faith
it selfe
that
bred
faith
.
Miracles
were
meanes
to
bring
many
to
the
outward
court
of
the
Temple
of
God
,
and
to
the
doore
of
Christs
Church
,
but
it
was
the
key
of
the
knowledge
of
the
diuine
mysteries
themselues
,
And
so
doth
Stapleton
auouch
concerning
all
the
faithfull
,
Stap.
doct.
princ
.
lib.
8.
cap.
22.
that
they
being
at
the
first
induced
to
beleeue
for
the
voyce
of
the
Church
,
and
lightned
with
the
bright
lustre
of
diuine
inspiration
,
do
not
any
longer
beleeue
for
the
voyce
of
the
Church
,
but
for
the
diuine
light
it selfe
.
And
verily
all
such
as
are
once
brought
to
the
faith
,
and
setled
therein
,
ought
not
(
as
Austin
Aug.
de
Catechis
rud.
cap.
25.
teacheth
)
measure
religion
by
the
professors
thereof
,
but
by
the
equity
and
sanctity
of
the
doctrine
it selfe
,
neither
ought
they
to
iudge
of
the
doctrine
by
the
persons
that
professe
the
same
,
but
of
the
persons
by
the
doctrine
.
Yea
,
they
should
be
so
fully
grounded
&
setled
in
the
truth
,
that
if
their
teachers
and
instructers
would
disswade
them
from
it
,
they
should
not
hearken
vnto
them
,
nay
if
an
Angel
from
heauen
should
preach
QVEST.
XXVI
.
Kneeling
is
the
fittest
gesture
of
the
body
,
at
the
reuerent
receiuing
of
the
holy
Communion
.
Kneeling
is
the
fittest
gesture
of
a
faithfull
and
humble
Christian
,
when
he
offereth
vp
his
prayers
to
God
,
especially
when
he
requesteth
at
Gods
hands
his
greatest
blessings
.
But
at
the
receiuing
of
the
holy
Communion
,
euery
faithfull
and
humble
Christian
,
ioyneth
with
the
Minister
,
when
he
prayeth
,
saying
,
The
Body
of
our
Lord
Iesus
Christ
that
was
giuen
for
thee
,
preserue
thy
body
and
soule
to
euerlasting
life
;
therefore
he
ought
to
doe
the
same
most
humbly
,
kneeling
vpon
his
knees
.
Moreouer
,
whereas
our
blessed
Sauiour
by
the
mouth
of
his
Minister
commandeth
euery
faithfull
Communicant
to
take
and
eate
his
body
,
(
seeing
euery
Commandement
of
the
Lord
ought
to
be
turned
into
a
Prayer
,
when
we
goe
about
to
put
the
Commandement
in
execution
,
that
the
Lord
by
his
Spirit
would
vouchsafe
to
enable
vs
to
performe
the
same
,
so
that
we
may
doe
that
which
is
acceptable
in
his
sight
)
we
ought
all
of
vs
also
turne
this
Commandement
into
a
prayer
,
&
to
make
this
prayer
in
a
most
suppliant
&
humble
manner
to
the
Lord
.
QVEST.
XXVII
.
Holinesse
doth
not
consist
in
vowing
to
abstaine
from
riches
,
meates
,
and
marriage
,
but
in
the
lawfull
and
holy
vse
of
them
all
.
All
the
creatures
and
ordinances
of
God
are
good
,
and
are
created
and
ordayned
for
the
good
of
man
,
and
therfore
ought
holily
to
be
vsed
,
and
not
refused
,
as
they
may
do
vs
any
good
.
So
reasoneth
the
Apostle
,
Euery
creature
of
God
is
good
,
and
nothing
ought
to
be
refused
,
if
it
be
receiued
with
thankesgiuing
,
for
it
is
sanctified
by
the
word
of
God
and
prayer
.
Then
in
their
due
time
and
holy
vse
all
kind
of
food
,
riches
,
and
marriage
,
are
lawfull
and
good
,
and
to
bind
our selues
from
the
holy
vse
of
them
,
is
not
lawful
,
much
lesse
doth
it
possesse
the
superstitious
Votary
with
some
singular
holinesse
aboue
other
,
or
aduance
him
to
the
highest
degree
of
the
greatest
perfection
.
QVEST.
XXVIII
.
The
Body
of
Christ
is
at
one
time
but
in
one
place
.
The
diuine
and
humane
nature
of
Christ
with
their
inseperable
and
incommunicable
properties
and
attributes
,
albeit
they
be
vnited
by
personall
vnion
,
remaine
still
in
him
diuers
and
distinct
without
confusion
or
abolition
,
as
the
Church
long
since
hath
made
it
manifest
against
the
damnable
heresie
of
cursed
Eutyches
.
For
if
the
humane
nature
of
Christ
be
indued
with
the
proprieties
of
the
diuine
,
as
with
omnipotency
,
omniscience
,
or
with
the
hability
to
be
present
in
all
or
in
many
places
at
one
time
,
then
doth
it
become
the
very
diuine
essence
it selfe
,
seeing
nothing
is
accidentall
in
God
but
essentiall
.
But
the
humane
nature
of
Christ
cannot
be
changed
into
his
diuine
,
and
therefore
it
cannot
be
omnipotent
,
omniscient
,
or
present
in
all
,
or
in
many
places
at
one
time
.
Christ
could
not
be
(
Saint
Austin
saith
)
concerning
his
bodily
presence
QVEST.
XXIX
.
Christs
Body
and
Bloud
ought
not
,
and
in
truth
cannot
be
often
offered
vp
to
God
by
the
Masse-Priests
,
as
a
propitiatory
sacrifice
for
the
quicke
and
the
dead
.
The
often
offering
of
the
same
sacrifice
doth
argue
the
imperfection
thereof
,
as
the
Apostle
saith
:
As
the
doing
againe
&
again
of
one
&
the
selfesame
worke
,
doth
shew
that
it
was
vnsufficiently
done
at
the
beginning
.
For
no
wise
man
will
goe
about
to
do
the
same
work
the
second
time
,
which
was
sufficiently
,
yea
perfectly
done
at
the
first
,
lest
it
be
said
vnto
him
:
Act
not
that
which
is
acted
already
.
No
wise
stage-player
will
attempt
Livy
,
Caesar
,
or
Salust
haue
already
written
.
And
shall
then
euery
Masse-Priest
be
so
presumptuous
,
as
to
take
vpon
him
to
offer
vp
Christ
as
a
propitiatory
sacrifice
for
the
sinnes
of
quicke
and
dead
,
where
as
that
one
oblation
of
Christ
made
once
by
himselfe
was
so
sufficient
and
perfect
,
that
thereby
he
brought
in
eternall
redemption
,
and
made
perfect
for
euer
them
What
?
will
they
put
our
deare
Sauiour
to
death
againe
,
and
shed
his
bloud
?
surely
this
they
must
doe
,
if
in
their
Masse
they
will
offer
him
vp
a
propitiatory
sacrifice
for
sinne
,
seeing
that
cannot
be
performed
w●thout
a
blou●y
death
.
For
iustice
cannot
be
satisfied
for
sinne
,
vnlesse
that
which
is
due
be
rendred
thereto
.
But
the
wages
and
hire
due
to
sinne
is
death
.
The
QVEST.
XXX
.
Christs
flesh
is
not
eaten
with
our
bodily
mouthes
.
The
pretended
eating
of
Christs
flesh
with
our
bodily
mouthes
by
the
members
of
the
Romish
Synagogue
,
is
impious
and
wicked
against
Piety
,
Religion
,
and
nature
it selfe
,
causing
our
Christian
faith
to
be
scorned
and
abhorred
of
the
Heathen
,
and
therefore
it
was
neuer
intended
,
much
lesse
commanded
and
commended
by
our
Lord
himselfe
.
Our
Sacrament
(
saith
Cyrill
)
doth
not
command
the
eating
of
a
man
,
(
Except
ye
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
yee
haue
no
life
in
you
)
Saint
Austin
affirmeth
Aug
de
doct.
Christ
.
l.
3.
c.
16.
that
seeing
there
seemeth
therein
an
impiety
to
be
commanded
,
therefore
they
are
not
to
be
vnderstood
literally
,
but
mystically
and
spiritually
.
And
verily
the
grosse
mistaking
of
these
words
by
the
Church
of
Rome
hath
caused
some
of
the
heathen
to
condemne
Christians
of
more
barbarous
impiety
and
inhumanity
then
was
vsed
in
the
impious
and
inhumane
Anthropophagi
:
for
that
they
did
eate
but
the
flesh
of
ordinary
men
,
whereas
the
other
pretend
that
they
eat
the
very
flesh
of
their
God
.
QVEST.
XXXI
.
Enoch
and
Elias
cannot
come
in
their
owne
persons
to
resist
Antichrist
,
and
to
be
slaine
of
him
.
Enoch
and
Elias
cannot
be
slaine
of
Antichrist
,
seeing
their
bodies
be
glorified
,
and
therefore
immortall
,
and
not
subiect
vnto
death
;
And
if
they
should
assume
other
bodies
,
then
were
they
not
the
same
persons
,
because
they
had
not
the
same
essentiall
parts
.
Moreouer
,
if
a
soule
may
assume
diuers
bodies
,
with
which
of
them
shall
she
be
vnited
at
the
day
of
the
generall
resurrection
?
QVEST.
XXXII
.
It
is
a
property
onely
belonging
to
God
to
forgiue
sinne
.
When
Iesus
said
to
the
sicke
of
the
palsie
,
Sonne
thy
sinnes
are
forgiuen
thee
;
and
some
of
the
Scribes
sitting
there
,
did
thus
reason
in
their
hearts
,
Why
doth
this
man
speake
blasphemies
?
who
can
forgiue
sinne
but
God
alone
?
He
perceiuing
that
they
thus
reasoned
in
themselues
,
said
vnto
them
,
Whether
is
it
easier
to
say
to
the
sicke
of
the
Palsey
,
Thy
sinnes
are
forgiuen
thee
,
or
to
say
;
Arise
,
take
vp
thy
bed
and
walke
?
Whereby
he
gaue
them
to
vnderstand
,
that
by
a
word
,
to
cure
both
the
sicknesses
of
the
soule
and
the
body
,
was
a
property
belonging
to
one
and
the
selfe-same
power
,
euen
to
God
.
And
therefore
that
seeing
he
did
make
it
appeare
euen
to
their
outward
senses
,
that
by
his
word
he
did
cure
the
diseases
of
the
body
,
they
should
haue
acknowledged
his
diuine
power
,
whereby
he
was
also
able
to
cure
the
sinnes
of
the
soule
.
For
as
Chrysostome
and
Hillary
teach
,
our
Sauiour
in
these
Chrysost.
in
Matth.
Hom.
30.
Hillar.
in
Mat.
cap.
9.
words
did
not
confute
their
opinion
,
that
God
onely
can
forgiue
sinnes
,
but
proueth
vnto
them
by
his
manner
of
curing
of
bodily
diseases
,
that
he
himselfe
was
God
,
and
therefore
did
in
no
wise
blaspheme
,
when
he
tooke
vpon
him
to
pardon
sinne
.
Wherefote
seeing
by
this
censure
of
our
blessed
Sauiour
,
it
belongeth
to
the
selfe-same
power
to
cure
the
sickenesse
both
of
body
and
soule
;
therefore
seeing
that
neither
the
Pope
by
his
Indulgences
,
nor
his
Priests
by
their
Masses
,
can
cure
the
diseases
of
the
bodies
,
much
lesse
can
they
cure
thereby
the
sinnes
of
the
soules
,
seeing
that
also
is
a
greater
and
an
harder
Cure
.
QVEST.
XXXIII
.
Regeneration
is
not
wrought
by
the
power
of
our
owne
free
will
,
but
by
the
operation
of
the
Spirit
of
God
.
As
many
as
receiued
him
,
to
them
he
gaue
this
dignity
to
bee
the
Sonnes
of
God
;
Euen
to
them
that
beleeued
in
his
Name
:
which
were
borne
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
By
the
which
manifold
denyall
of
the
power
of
mans
will
to
be
of
any
actiuity
of
it selfe
,
in
the
worke
of
regeneration
,
our
blessed
Sauiour
would
giue
vs
to
vnderstand
,
that
he
is
too
too
wilfull
,
that
will
yet
contradict
the
same
.
And
how
doth
our
free-will
helpe
to
bring
vs
to
God
,
seeing
(
as
our
Sauiour
testifieth
)
No
man
commeth
vnto
him
vnlesse
he
be
drawne
?
Now
if
we
must
be
drawne
when
we
are
brought
vnto
God
what
forwardnesse
and
freenesse
is
there
in
our selues
?
Surely
(
as
Austin
saith
)
Christ
therefore
vttered
these
words
,
that
Aug.
in
Enchir
.
cap.
32.
we
should
be
perswaded
that
there
is
no
free-will
or
merit
in
our selues
:
for
who
is
drawen
or
forced
if
he
be
willing
?
The
truth
is
yet
(
saith
he
)
that
no
man
commeth
to
Christ
vnlesse
he
be
willing
,
but
he
is
wrought
vpon
by
a
strange
manner
by
him
that
knoweth
how
to
worke
within
men
,
euen
in
their
very
hearts
,
not
that
they
should
beleeue
against
their
will
(
which
is
impossible
)
but
that
they
being
by
nature
of
themselues
vnwilling
,
should
by
his
grace
,
and
by
the
operation
of
his
Spirit
be
made
willing
.
For
it
is
Gods
grace
that
doth
preuent
vs
,
and
of
vnwilling
maketh
vs
willing
,
and
afterward
doth
assist
vs
when
wee
are
willing
,
least
wee
will
in
vaine
.
Vndoubtedly
in
the
performance
of
euery
good
work
done
by
vs
,
we
our selues
both
will
and
worke
:
but
this
wee
doe
not
of
our selues
,
for
it
is
God
that
worketh
in
vs
both
the
will
and
the
deede
,
and
that
also
of
his
owne
good
will
.
For
if
we
take
any
good
worke
in
hand
,
It
is
God
(
saith
the
Apostle
)
that
beginneth
the
same
in
vs
,
and
it
is
he
also
that
doth
finish
the
same
.
Wherefore
seeing
when
we
are
first
called
to
the
estate
of
grace
,
we
are
vnwilling
to
yeeld
thereunto
,
our
will
then
of
it selfe
doth
not
further
the
worke
of
the
Spirit
of
God
in
our
Regeneration
,
vntill
it
be
first
altered
and
changed
by
God
.
QVEST.
XXXIV
.
None
are
elected
for
their
fore-seene
workes
.
It
is
not
of
him
that
willeth
(
saith
the
Apostle
)
nor
of
him
that
runneth
(
viz.
that
he
is
elected
to
eternall
life
)
but
of
God
that
taketh
morcy
.
For
so
God
saith
to
Moses
,
I
will
haue
mercy
on
him
to
whom
I
will
shew
mercy
,
and
I
will
haue
compassion
on
him
on
whom
I
will
shew
compassion
.
And
this
the
Apostle
further
sheweth
by
the
Lords
different
kind
of
dealing
with
Iacob
and
Esau
,
being
borne
at
the
same
time
,
and
of
the
same
parents
;
For
before
they
were
borne
,
and
when
they
had
done
neither
good
nor
euill
,
(
that
the
purpose
of
God
might
remaine
according
to
election
,
not
by
workes
,
but
by
him
that
calleth
)
it
was
said
vnto
her
,
The
Elder
shall
serue
the
younger
,
as
it
is
written
,
I
haue
loued
Iacob
,
and
hated
Esau
.
Whereby
it
is
euident
that
our
election
doth
not
depend
vpon
fore
seene
QVEST.
XXXV
.
A
true
sauing
faith
is
not
seated
in
that
soule
where
Infidelity
raigneth
or
any
other
sinne
.
A
true
sauing
faith
being
an
infused
habite
,
a
principall
What
fellowship
hath
righteousnesse
with
vnrighteousnesse
?
What
communion
hath
light
with
darkenesse
?
What
concord
hath
Christ
with
Beliall
?
What
part
hath
a
Beleeuer
with
an
Infidell
?
So
much
more
may
we
say
,
what
part
hath
faith
with
Infidelity
,
or
with
any
other
raigning
sinne
?
For
these
are
not
onely
so
vnequall
,
but
also
so
contrary
each
to
other
,
that
they
cannot
be
mated
and
matched
together
.
Yee
cannot
(
saith
our
Sauiour
Christ
)
serue
God
and
Mammon
.
Yee
cannot
(
saith
the
Apostle
)
be
pertakers
of
the
Table
of
the
Lord
,
and
of
the
table
of
Diuels
.
The
true
sauing
faith
is
not
an
idle
fancy
,
but
worketh
by
loue
.
It
is
not
fruitlesse
Now
a
sauing
faith
or
heauenly
wisedome
is
pure
,
peaceable
,
gentle
,
easie
to
be
intreated
,
full
of
mercy
and
good
fruit
;
and
therefore
is
not
seated
in
that
soule
where
Infidelity
raigneth
,
or
any
other
sinnes
which
pollute
the
soule
wherein
they
are
seated
,
and
filleth
it
with
all
euill
fruit
.
QVEST.
XXXVI
.
Iustification
and
Saluation
are
not
of
workes
,
neither
can
they
be
deserued
by
them
.
Grace
and
merit
,
fauour
and
desert
,
are
so
contrary
each
to
Audigratis
,
tace
de
meritis
.
Primas
.
in
Ep.
ad
Rom.
cap.
3.
Bern.
in
Cant.
Ser.
17.
Aug.
in
praefatione
in
Ps.
31.
other
,
that
whereas
Iustification
and
Saluation
proceed
from
free
Grace
and
Fauour
,
therefore
the
Apostle
in
diuers
places
inferreth
that
they
cannot
proceed
from
the
merits
of
our
owne
workes
.
So
Primasius
,
when
thou
hearest
grace
named
,
make
no
mention
at
all
of
merits
.
For
(
as
Bernard
saith
)
there
is
no
meanes
for
grace
to
enter
,
where
merit
hath
taken
the
possession
.
And
therefore
as
Saint
Austin
admonisheth
,
if
thou
wilt
needs
be
estranged
from
grace
,
then
boast
thou
of
thy
merits
.
And
this
inference
they
had
learned
of
the
Apostle
,
who
telleth
the
Galathians
,
that
as
many
as
would
ioyne
the
workes
of
the
Law
to
the
grace
of
Christ
in
the
matter
of
Iustification
,
They
were
abolished
from
Christ
,
and
fallen
from
Yea
,
if
we
had
not
sinned
,
but
continued
in
our
innocency
,
and
had
kept
all
the
Commandements
of
God
,
whereunto
God
had
bound
himselfe
by
his
promise
,
to
render
the
reward
of
eternall
life
,
yet
in
confidence
of
the
merit
of
our
workes
,
we
could
not
haue
said
rightly
vnto
the
Lord
;
Pay
that
thou
Greg.
in
Ioh.
l.
9.
c.
1.
very
vertuous
workes
to
be
vicious
,
if
they
come
to
be
scanned
by
a
iust
Iudge
;
then
they
are
so
farre
off
from
deseruing
of
any
reward
at
Gods
hands
;
much
lesse
of
Iustification
and
Saluation
,
that
rather
in
strict
Iustice
they
merit
condemnation
.
For
so
Saint
Austin
is
bold
to
pronounce
of
them
.
Woe
Aug.
confess
.
lib.
9.
cap.
13.
worth
the
commendable
life
of
man
,
if
thou
Iudge
it
without
mercy
.
In
what
a
wofull
case
then
are
all
proud
Papists
,
which
will
not
be
iustified
and
saued
,
but
by
the
merit
of
their
owne
workes
,
seeing
thereby
they
be
abolished
from
Christ
and
are
fallen
from
grace
,
and
from
the
fruit
and
benefit
of
both
.
QVEST.
XXXVII
.
The
naturall
man
hath
no
free
will
to
that
which
is
religiously
good
.
By
nature
we
are
all
spiritually
dead
in
trespasses
and
sinnes
;
We
are
not
sufficient
of
our selues
to
thinke
any
good
thing
as
of
our selues
;
Much
lesse
to
will
or
We
are
(
saith
one
Prophet
)
foolish
children
,
and
haue
no
vnderstanding
we
are
wise
to
doe
euill
,
but
to
doe
will
we
haue
no
knowledge
;
We
are
now
all
by
nature
the
children
of
the
bond
woman
,
and
not
of
the
free
.
The
time
was
when
in
Adam
we
had
all
freedome
of
will
to
make
choice
either
of
good
or
euill
;
but
since
that
in
him
we
made
choice
of
that
which
was
euill
,
we
are
so
hardned
therein
,
and
in
such
Aug.
de
correp.
&
grat
.
c.
13.
Austin
saith
)
our
will
as
it
is
now
by
nature
free
,
and
not
made
free
by
grace
,
is
free
from
righteousnesse
,
&
only
in
bondage
to
sin
.
For
liberty
without
race
(
as
the
same
Father
teacheth
)
Aug.
Ep.
89.
is
not
liberty
but
contumacy
,
that
is
,
a
wilfull
obstinacy
in
that
onely
which
is
euill
.
QVEST.
XXXVIII
.
No
religious
worship
or
seruice
is
to
be
giuen
to
any
Angell
or
Saint
.
Let
not
(
saith
Saint
Austin
)
the
worship
of
the
dead
be
Aug.
de
Vera
Re●ig
.
c
55
,
Aug
contra
Faust
.
Manich.
lib.
23.
c.
21.
Synod
.
Mogunt
.
c.
46.
vnto
vs
a
matter
of
Religion
.
For
they
are
to
be
honoured
for
imitation
,
but
not
to
be
adored
for
Religion
.
And
againe
,
we
worship
the
Saints
with
charity
,
but
not
with
seruice
,
neither
doe
we
build
temples
vnto
them
.
For
according
vnto
the
censure
of
the
Synode
of
Ments
:
the
Saints
which
haue
shut
vp
the
course
of
their
liues
with
a
blessed
end
,
ought
worthily
to
be
honoured
of
vs
as
the
worthy
members
of
Christs
body
,
but
not
with
that
honour
which
is
due
vnto
God
,
but
with
that
reuerent
regard
of
society
and
loue
,
wherewith
holy
men
may
be
honoured
of
vs
here
in
this
life
.
The
like
is
to
be
said
concerning
the
worship
of
Angels
.
I
fell
(
said
Saint
Iohn
,
confessing
his
owne
double
fall
)
at
the
Angels
feet
to
worship
him
,
but
he
said
vnto
me
,
See
thou
doe
it
not
,
for
I
am
thy
fellow
seruant
,
and
one
of
thy
brethren
which
haue
the
testimony
of
Iesus
,
worship
God
.
By
which
words
of
the
Angell
vttered
once
and
againe
we
We
take
it
to
be
a
great
absurdity
and
indignity
also
,
for
one
that
is
admitted
into
the
family
of
an
earthly
King
,
to
betake
himselfe
to
the
seruice
of
a
subiect
:
and
is
it
not
a
greater
indignity
for
one
that
by
baptisme
is
admitted
into
the
family
of
the
King
of
Kings
,
and
Lord
of
Lords
,
to
betake
him
to
the
seruice
of
an
Angell
or
Saint
?
In
Oxford
wee
are
sworne
,
Non
suscipere
gradum
Simeonis
;
that
is
,
when
we
haue
taken
an
higher
degree
of
dignity
in
the
Schooles
,
not
to
take
a
lower
degree
:
And
shal
we
then
,
when
we
haue
receiued
this
high
degree
of
honor
to
be
admitted
among
the
seruants
of
the
Almighty
Creator
of
heauen
&
earth
,
shall
we
,
I
say
,
debase
our
se●ues
so
low
,
as
to
seeke
for
admission
into
the
seruice
of
a
weake
creature
?
Let
the
Romanists
then
,
if
they
list
,
deuote
themselues
vnto
the
seruice
of
the
Saints
and
giue
to
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
diuine
worship
,
but
let
the
true
seruants
of
God
be
carefull
to
giue
diuine
seruice
onely
to
God
.
QVEST.
XXXIX
.
The
faithfull
are
made
righteous
before
God
,
by
the
righteousnesse
of
Christ
imputed
to
them
.
If
by
the
disobedience
of
the
first
Adam
many
were
made
QVEST.
XL.
The
faithfull
may
as
well
know
themselues
to
be
indued
with
true
loue
,
as
with
true
faith
.
Doctor
Bishop
auoucheth
that
the
faithfull
cannot
so
well
know
themselues
to
be
indued
with
true
loue
,
as
with
true
faith
,
for
that
faith
is
seated
in
the
vnderstanding
which
is
the
lighter
,
and
loue
in
the
will
which
is
the
darker
part
of
the
soule
.
As
if
the
spirituall
soule
had
situation
of
parts
,
as
well
as
the
materiall
body
:
Or
as
if
the
distinct
powers
of
the
soule
were
not
therefore
said
to
be
placed
in
the
distinct
members
of
the
body
,
because
in
them
there
are
diuers
originalls
of
her
manifold
Organicall
instruments
,
whereby
she
produceth
her
manifold
and
different
operations
whereas
shee
her-selfe
is
wholly
in
the
whole
body
,
and
in
euery
part
thereof
.
But
be
it
so
,
that
the
soul
as
wel
as
the
body
,
may
be
compared
to
an
house
or
Temple
,
in
the
which
there
may
be
Roomes
,
some
lightes
,
and
some
darker
,
yet
may
not
the
same
cleare
Candle
of
Gods
word
,
lighten
our
will
as
well
as
our
vnderstanding
,
and
so
make
knowne
vnto
vs
our
loue
,
as
well
as
our
faith
?
Yea
,
whereas
the
will
is
reasonable
by
participation
from
the
vnderstanding
,
the
vnderstanding
hiding
nothing
from
the
will
,
whereof
it
hath
notice
it selfe
;
why
then
is
not
the
will
lightened
with
that
selfe-same
lustre
as
the
vnderstanding
it selfe
is
?
nay
,
whereas
the
light
of
naturall
reason
addeth
her
axiomes
to
the
instructions
of
the
word
of
God
,
for
the
opening
of
the
nature
of
loue
rather
then
of
faith
,
why
The
heart
(
saith
Solomon
)
knoweth
the
bitternesse
of
his
soule
,
and
the
stranger
shall
not
intermeddle
with
his
ioy
.
The
heart
of
a
man
knoweth
what
it
loueth
and
ioyeth
in
,
as
well
as
what
it
hateth
,
and
is
offended
withall
.
Verily
if
our
Sauiour
Christ
had
not
well
vnderstood
,
that
Simon
Peters
owne
heart
was
well
witting
to
it selfe
,
of
his
great
loue
that
he
bare
vnto
him
,
he
would
not
haue
demaunded
of
him
againe
and
againe
,
Simon
Iohannah
,
louest
thou
me
more
then
these
?
neither
would
Peter
haue
so
confidently
answered
him
,
Lord
thou
knowest
that
I
loue
thee
?
So
if
the
Church
had
not
knowen
and
felt
euen
the
vehement
pa●gs
of
her
loue
towards
her
Bridegroome
,
shee
would
not
haue
sent
word
vnto
him
by
her
Messengers
,
that
she
was
euen
Aug
in
Ps.
49.
sicke
of
loue
.
There
is
(
saith
Saint
Austin
)
a
kinde
of
glorying
in
the
conscience
,
when
thou
knowest
that
thy
faith
is
sincere
,
thy
hope
certaine
,
and
thy
loue
without
dissembling
.
In
Saint
Austins
iudgement
then
our
hope
and
loue
may
be
knowne
as
well
as
our
saith
,
seeing
otherwise
wee
could
not
reioyce
in
them
.
When
Abraham
was
ready
at
the
commandement
of
GOD
,
to
haue
slaine
his
sonne
Isaacke
,
Now
I
know
that
thou
fearest
mee
,
(
viz.
with
a
filiall
feare
that
proceedeth
from
loue
)
seeing
for
my
sake
thou
hast
not
spared
thine
onely
Sonne
.
GOD
(
saith
Saint
Austin
)
knoweth
all
things
Aug
cont
.
Maximin
.
lib
3
c.
19.
before
they
come
to
passe
,
it
was
not
then
that
GOD
first
knew
that
Abraham
feared
him
.
But
as
the
Spirit
of
GOD
is
said
to
pray
and
to
groane
,
because
hee
maketh
vs
to
pray
and
to
groane
:
so
GOD
is
said
to
know
,
when
hee
maketh
vs
to
know
.
Now
I
know
then
is
as
much
as
if
hee
had
saide
,
Now
I
haue
made
thee
to
know
,
or
I
haue
made
it
knowne
(
to
others
also
)
that
thou
fearest
mee
.
The
which
truth
may
further
appeare
by
the
very
name
that
Abraham
gaue
to
the
place
,
where
the
Lord
spake
vnto
him
at
that
time
,
and
by
the
addition
ioyned
thereto
.
For
Abraham
called
the
name
of
the
place
,
The
Lord
will
see
,
as
it
is
said
this
day
,
In
the
mount
will
the
Lord
be
seene
.
Now
the
Lord
doth
see
his
faithfull
seruants
by
taking
notice
of
their
sincere
minds
towards
him
,
and
by
prouiding
for
them
,
and
bestowing
on
them
all
necessary
blessings
:
and
the
Lord
is
seene
of
them
in
the
spirituall
gifts
of
faith
and
loue
,
and
all
other
graces
giuen
vnto
them
for
the
manifestation
of
his
fatherly
loue
and
affection
towards
them
.
For
when
God
by
the
light
of
the
Gospell
doth
so
make
manifest
vnto
the
faithfull
,
his
fatherly
loue
in
Christ
,
that
they
esteeme
it
as
their
highest
happinesse
,
and
doe
in
all
sincerity
desire
to
inioy
it
as
their
greatest
good
,
they
cannot
but
know
that
they
beleeue
and
loue
God
,
seeing
these
are
the
most
certaine
properties
of
them
both
.
Now
as
a
faithfull
man
may
know
that
he
loueth
God
:
so
he
may
also
know
that
he
loueth
the
brethren
.
By
this
(
saith
Saint
Iohn
)
we
know
that
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
Wherupon
Saint
Austin
speaketh
after
this
manner
:
Let
a
Aug.
in
1.
Ep.
Ioh.
tract.
3.
man
looke
into
his
heart
,
and
see
if
he
haue
loue
,
and
then
let
him
say
,
I
am
borne
of
God
.
Now
to
what
end
doth
Saint
Austin
command
a
man
to
looke
into
his
owne
heart
,
and
to
seeke
to
find
loue
there
,
if
in
seeking
he
cannot
find
and
know
whether
it
be
there
or
no
?
If
then
the
Lord
hath
giuen
to
any
one
the
sincere
loue
of
God
and
of
his
Christian
Brethren
,
hee
may
know
that
he
is
indued
therewith
,
and
thereby
he
may
know
himselfe
to
be
in
Gods
loue
,
to
his
owne
vnspeakeable
comfort
and
ioy
:
the
which
being
a
great
griefe
and
corrasiue
to
the
Diuell
,
he
therefore
seeketh
by
all
meanes
to
hinder
the
same
.
QVEST.
XLI
.
The
Cup
in
the
Eucharist
is
not
to
be
taken
away
from
the
Lay
people
.
A
man
may
as
well
ordaine
a
Sacrament
,
or
any
essentiall
part
thereof
,
as
he
may
take
away
the
one
,
or
the
other
:
but
no
man
nor
Angell
can
ordaine
a
Sacrament
,
or
any
essentiall
part
thereof
(
seeing
he
cannot
make
any
grant
or
giue
any
assurance
of
these
spiritual
blessings
and
gifts
which
are
only
in
the
Lords
hands
,
and
at
his
owne
disposition
)
neither
ought
he
then
to
mangle
or
maime
any
part
of
the
euidence
,
that
God
hath
giuen
to
the
faithfull
for
their
better
assurance
thereof
.
But
the
Cup
of
the
New
Testament
is
an
essentiall
part
of
the
Sacrament
of
the
Body
and
Bloud
of
Christ
,
whereby
the
pardon
of
their
sinnes
is
sealed
vp
to
the
faithfull
,
therefore
it
ought
by
no
meanes
to
be
taken
away
from
the
Lay
people
.
Yea
,
whereas
the
faithfull
are
as
well
partakers
of
the
Bloud
of
Christ
,
as
of
the
Body
,
why
should
they
not
also
be
as
well
partakers
of
the
visible
signe
of
the
one
,
as
of
the
other
?
Can
anyman
(
saith
S.
Peter
)
forbid
water
that
these
should
not
be
baptized
,
which
haue
receiued
the
Holy
Ghost
as
well
as
we
?
So
vpon
the
like
reason
it
may
be
said
,
Can
any
man
forbid
the
Lords
people
to
be
pertakers
of
the
Holy
signe
of
his
bloud
with
the
Priests
,
seeing
they
are
partakers
of
the
Bloud
it selfe
,
as
well
as
they
?
Especially
seeing
all
the
people
of
God
ought
to
be
most
ready
and
willing
to
shed
their
owne
bloud
in
the
defence
of
the
Faith
of
Christ
,
why
should
they
then
be
depriued
of
the
Sacred
signe
of
his
Bloud
,
whereby
they
are
to
be
strengthened
and
confirmed
for
the
couragious
performance
of
that
so
great
and
weighty
a
worke
?
How
do
we
(
saith
Saint
Cyprian
)
Cypr.
ad
Cornel.
lib.
1.
cap.
2.
teach
and
perswade
the
people
to
shed
their
Bloud
for
the
confession
of
the
name
of
Christ
,
if
we
deny
them
the
Bloud
of
Christ
,
that
is
,
the
Sacrament
of
his
Bloud
?
For
none
can
take
from
them
the
participation
of
the
Bloud
it selfe
.
QVEST.
XLII
.
Matrimony
is
lawfull
for
the
Ministers
of
the
Gospell
.
It
is
as
lawfull
in
the
time
of
the
Gospell
for
the
Ministers
thereof
to
vse
the
same
remedy
against
sinne
,
and
to
enioy
the
same
helpes
and
comforts
of
this
life
,
as
it
was
for
the
high
Priest
and
the
residue
of
his
brethren
vnder
the
time
of
the
Law
.
But
Matrimony
was
ordained
for
the
auoiding
of
fornication
,
For
the
auoiding
of
fornication
,
let
euery
man
haue
his
owne
wife
,
and
let
euery
woman
haue
her
owne
husband
;
but
where
the
remedy
against
this
sinne
is
the
authorised
permission
thereof
by
man
with
a
Si
non
castè
,
tamen
cautè
;
there
I
must
needs
confesse
,
is
farre
lesse
need
of
the
remedy
appointed
by
God
.
QVEST.
XLIII
.
The
Nailes
,
Speare
,
and
Crosse
wherewith
Christs
pretious
Body
was
tormented
,
are
not
to
be
worshipped
.
The
Souldiers
that
vsed
the
Nailes
,
Speare
,
and
Crosse
,
to
torment
the
most
precious
body
of
our
most
blessed
Sauiour
,
are
not
to
be
worshipped
,
why
then
should
the
Nailes
,
Speare
,
and
Crosse
be
worshipped
,
which
were
the
instruments
of
the
routragious
cruelty
?
The
Nailes
and
shooe
of
an
horse
that
striketh
therewith
,
and
killeth
any
meane
person
but
casually
,
are
by
the
Law
found
guilty
of
the
death
of
him
that
is
slaine
therewith
;
how
can
we
then
otherwise
iudge
of
the
Nailes
,
Speare
,
and
Crosse
,
which
were
of
a
malitious
purpose
vsed
to
shed
our
blessed
Sauiours
most
pretious
Bloud
,
and
to
take
away
his
life
from
him
?
for
can
that
which
is
applied
to
a
most
wicked
and
vngodly
vse
,
be
thereby
sanctified
and
not
grieously
prophaned
?
QVEST.
XLIV
.
The
sinnes
of
the
faithfull
shall
not
after
death
be
punished
in
the
fire
of
Purgatory
.
A
true
friend
,
that
howsoeuer
he
endanger
himselfe
,
will
QVEST.
XLV
.
The
Sacraments
doe
not
conferre
grace
by
the
worke
wrought
,
vnlesse
their
vses
be
vnderstood
.
The
word
of
GOD
is
a
more
principall
instrument
of
grace
,
then
the
Sacraments
are
.
For
otherwise
our
most
wise
and
holy
Sauiour
,
while
he
conuersed
in
this
world
,
would
not
haue
wholly
omitted
the
administration
of
Baptisme
,
and
(
Except
yee
eate
the
flesh
of
the
Sonne
of
Man
,
and
drinke
his
Bloud
,
yee
shall
haue
no
life
in
you
)
may
be
more
rightly
vnderstood
of
the
receiuing
of
Christ
in
the
Word
then
in
the
Sacraments
.
And
verily
how
was
the
whole
world
perswaded
to
imbrace
Christ
?
by
the
preaching
of
the
Gospell
?
or
by
the
administration
of
the
Sacraments
?
The
truth
is
,
that
our
most
louing
and
gracious
God
,
by
his
Euangelicall
couenant
made
with
Abraham
the
Father
of
the
faithfull
,
and
in
him
with
all
his
spirituall
seed
,
doth
giue
vnto
them
Christ
Iesus
their
Sauiour
,
and
in
him
eternall
life
and
blessednesse
,
and
doth
open
and
manifest
the
same
by
causing
this
his
graunt
to
be
set
downe
in
the
Gospell
written
in
the
bookes
of
the
Old
and
New
Testament
,
as
in
the
authenticall
euidences
thereof
,
and
to
be
sealed
by
the
Sacraments
,
as
by
his
owne
seales
,
the
which
he
hath
ordained
to
be
deliuered
to
his
people
,
as
his
owne
deedes
by
the
hands
of
his
faithfull
and
painfull
Ministers
.
Now
which
is
the
chiefe
instrument
to
ratifie
vnto
the
faithfull
this
gracious
graunt
?
the
deeds
and
euidences
themselues
,
or
the
seales
annexed
thereto
?
that
is
,
the
Word
or
the
Sacraments
?
Vndoubtedly
the
Word
,
seeing
without
the
graunt
written
,
the
seale
added
to
a
blancke
,
is
nothing
worth
.
And
yet
the
word
it selfe
doth
not
profite
,
vnlesse
it
be
mixed
with
faith
,
the
true
sense
thereof
being
rightly
QVEST.
XLVI
.
No
Images
are
to
be
worshipped
with
diuine
worship
.
If
any
images
and
representations
of
God
are
to
be
worshipped
with
diuine
worship
;
then
the
best
and
truest
images
of
God
,
euen
such
as
were
framed
by
God
himselfe
,
were
so
to
be
worshipped
:
but
men
which
are
the
best
and
truest
images
and
representations
of
God
,
made
and
framed
by
God
we
which
are
the
generation
of
God
(
viz.
in
our
soules
rather
then
in
our
bodies
)
ought
not
to
thinke
that
the
Godhead
is
like
to
gold
or
siluer
,
or
stone
grauen
by
the
art
or
inu●ntion
of
Man
.
Wherefore
the
Church
of
Rome
which
worshippeth
such
Images
,
doth
not
therin
so
much
as
worship
the
Image
of
God
,
but
the
inuention
and
fiction
of
her
owne
braine
.
Now
if
the
Images
of
God
are
not
to
be
worshipped
with
Diuine
worship
,
much
lesse
the
Images
of
any
men
.
Nay
if
holy
men
themselues
may
not
be
worshipped
with
Diuine
worship
,
much
lesse
may
their
Images
and
Pictures
be
.
QVEST.
XLVII
.
The
word
of
God
is
not
to
be
read
vnto
people
in
an
vnknowne
tongue
.
Such
as
in
the
Primitiue
Church
vttered
Diuine
Mysteries
in
strange
tongues
,
which
were
giuen
them
by
the
miraculous
working
of
the
Holy
Ghost
,
were
commanded
by
the
Apostle
QVEST.
XLVIII
.
In
all
matters
that
concerne
the
worship
and
seruice
of
God
,
nothing
ought
to
be
taught
,
or
to
be
beleeued
,
which
is
not
warranted
by
the
testimony
of
the
Canonicall
Scriptures
.
If
Saint
Paul
himselfe
taught
nothing
concerning
Christ
,
but
that
which
was
deliuered
by
Moses
and
the
Prophets
,
Origen
,
Paul
as
his
custome
is
(
saith
he
)
will
auouch
that
which
he
teacheth
out
of
the
holy
Scriptures
,
wherein
he
giueth
an
ensample
to
the
teachers
in
the
Church
,
that
they
should
produce
such
things
as
they
teach
the
people
,
not
grounded
vpon
their
own
opinions
,
but
strengthened
with
the
testimonies
of
God
.
For
if
such
and
so
great
an
Apostle
did
not
thinke
that
the
authority
of
his
owne
word
might
suffice
,
vnlesse
he
knew
that
those
very
things
were
written
in
the
Law
and
in
the
Prophets
which
himselfe
deliuered
;
how
much
more
should
we
little
ones
obserue
this
,
that
when
we
teach
,
we
vtter
not
our
owne
,
but
the
meaning
of
the
Holy
Ghost
?
Against
the
which
most
wise
aduertisement
,
if
we
presume
to
offend
,
albeit
we
were
such
as
the
glorious
Angels
,
Saint
Austin
is
bold
out
of
the
penne
of
the
Apostle
to
denounce
against
vs
a
most
terrible
curse
.
If
(
saith
he
)
I
will
Aug.
cont
.
〈◊〉
.
Pelag.
l.
3.
c.
6.
not
say
we
our selues
,
but
if
an
Angell
from
Heauen
shall
teach
concerning
Christ
and
his
Church
,
or
concerning
any
thing
else
that
doth
belong
to
faith
and
life
,
any
other
doctrine
then
that
which
is
contayned
in
the
Legall
and
Euangelicall
Scriptures
,
let
him
be
accursed
.
Accursed
then
is
the
Church
of
Rome
and
her
children
,
who
affirme
that
their
vnwritten
traditions
are
of
equall
authority
with
the
doctrine
of
the
Canonicall
Scriptures
,
and
command
them
with
the
like
reuerence
to
be
imbraced
and
receiued
.
QVEST.
XLIX
.
The
naturall
man
hath
no
free
will
to
that
which
is
religiously
good
.
If
the
Church
her selfe
had
need
still
to
pray
to
her
deare
Bridegroome
,
Draw
me
after
a
sort
vnwilling
;
that
thou
maist
Bernard
.
in
Cant.
Serm.
2.
make
me
willing
;
draw
me
drowping
,
that
thou
maist
cause
me
to
runne
,
then
certainly
all
such
as
are
not
indued
with
such
spirituall
graces
as
the
Church
is
,
may
iustly
be
challenged
for
persons
not
almost
,
but
altogether
vnwilling
to
follow
God
and
to
walke
in
his
wayes
.
And
if
euery
one
of
the
true
members
of
the
Church
,
had
need
to
confesse
vnto
God
and
to
pray
,
Thou
hast
corrected
me
,
and
I
haue
receiued
thy
correction
as
an
vntamed
Bullocke
,
conuert
thou
me
and
I
shall
be
conuerted
,
for
thou
art
my
God
;
Then
how
farre
off
from
any
willingnesse
and
readinesse
to
turne
vnto
God
,
are
all
such
as
are
not
yet
effectually
called
to
the
estate
of
Grace
,
but
are
strangers
from
God
,
and
from
the
Couenant
of
mercy
?
QVEST.
L.
Not
the
suffering
,
much
lesse
the
vowing
of
wilfull
pouerty
is
the
way
to
perfection
.
The
possession
of
riches
,
which
are
yet
Gods
good
blessings
,
and
testimonies
of
his
goodnesse
and
loue
,
is
not
the
way
Aug.
ad
Hillar.
Epist.
89.
do
,
blame
rich
men
,
and
put
your
trust
in
a
poore
estate
,
for
if
a
man
should
not
put
his
trust
in
his
riches
,
much
lesse
in
pouerty
.
QVEST.
LI.
The
people
ought
to
be
able
to
try
and
to
discerne
the
doctrine
of
their
Teachers
.
Doe
yee
not
know
(
saith
the
Apostle
)
that
the
Saints
shall
iudge
the
world
?
If
the
world
then
shall
be
iudged
by
you
,
are
yee
not
worthy
to
iudge
the
smallest
matters
?
Know
yee
not
that
wee
shall
iudge
the
Angels
?
how
much
more
then
the
things
of
this
life
?
So
may
we
reason
also
,
that
if
the
faithfull
people
of
God
shall
iudge
the
world
and
the
very
Angels
themselues
,
much
more
,
may
they
boldly
take
vpon
themselues
to
try
and
discerne
the
doctrine
of
their
Pastors
and
Teachers
.
Our
most
blessed
Sauiour
thought
it
no
disgrace
to
himselfe
to
haue
his
diuine
doctrine
examined
of
the
people
by
the
rule
of
the
Scriptures
;
nay
,
he
that
requireth
the
same
at
their
hands
,
saying
.
Search
the
Scriptures
,
for
in
them
yee
thinke
to
haue
life
,
and
they
are
they
that
testifie
of
me
,
and
beare
witnesse
to
my
doctrine
that
it
is
of
God
.
Yea
,
the
Lord
so
approued
the
Beraeans
for
that
they
receiued
the
word
with
all
readines
,
&
searched
the
Scriptures
;
whether
those
things
which
Saint
Paul
It
is
then
no
presumption
in
the
people
to
examine
the
doctrine
of
their
Pastors
and
Teachers
,
seeing
it
is
not
onely
approued
but
commanded
by
the
Lord
,
and
enioyned
the
Corinthians
also
by
the
Apostle
.
I
speake
(
saith
he
)
as
to
them
that
haue
vnderstanding
,
iudge
yee
what
I
say
.
The
refusall
Ambrose
.
Auxentius
(
saith
he
Dare
any
of
you
hauing
ought
against
another
,
be
iudged
vnder
the
vniust
,
and
not
rather
vnder
the
Saints
?
Yee
see
then
that
which
he
hath
offered
is
against
the
authority
of
the
Apostle
.
But
what
speake
I
(
saith
hee
)
of
the
Apostle
?
when
the
LORD
himselfe
proclaimeth
by
his
Prophet
,
Heare
yee
mee
,
O
my
people
,
that
know
what
belongeth
to
iudgement
,
in
whose
heart
my
Law
is
.
God
saith
,
Heare
yee
mee
,
O
my
people
,
that
know
iudgement
;
Auxentius
saith
,
You
know
not
how
to
iudge
.
Yee
see
then
that
he
contemneth
God
in
you
,
which
refuseth
the
sense
of
this
heauenly
Oracle
.
For
the
people
in
whose
heart
the
Law
of
God
is
,
doth
iudge
.
And
doe
not
the
Popish
Priests
likewise
ioyne
with
this
impious
Arrian
Auxentius
in
refusing
to
stand
to
the
Oracle
of
God
,
while
they
refuse
to
haue
their
doctrine
examined
and
iudged
by
the
people
,
whether
it
be
agreeable
vnto
the
diuine
doctrine
of
the
Canonicall
Scripture
?
QVEST.
LII
.
Our
whole
Iustification
and
Saluation
is
by
the
free
and
vndeserued
mercy
of
God
in
Christ
.
The
Apostles
plain
asseueration
,
that
we
are
iustified
freely
by
the
grace
of
God
through
the
redemption
that
is
in
Christ
Iesus
,
hath
forced
the
Church
of
Rome
to
auouch
that
there
is
a
double
iustification
:
The
first
by
grace
,
and
the
second
by
the
merit
of
our
owne
workes
.
But
his
doubling
is
flat
contrary
to
the
simplicity
of
the
Gospell
.
For
the
Apostle
plainly
auoucheth
that
not
onely
at
the
first
we
are
reconciled
vnto
God
by
Christ
,
and
are
brought
into
his
fauour
and
loue
,
and
are
iustified
and
saued
by
his
Bloud
:
but
much
more
that
we
are
brought
to
the
end
of
our
saluation
,
and
to
our
full
and
finall
glorification
by
the
very
same
meanes
.
God
(
saith
the
Apostle
)
setteth
out
his
loue
toward
vs
,
seeing
while
wee
were
yet
sinners
Christ
dyed
for
vs
,
much
more
then
being
iustified
by
his
bloud
,
we
shall
be
saued
from
wrath
by
him
.
For
if
when
we
were
enemies
we
were
reconciled
vnto
God
by
the
death
of
his
Sonne
,
much
more
being
reconciled
we
shall
be
saued
by
his
life
.
In
the
which
words
of
the
Apostle
,
it
is
manifestly
and
distinctly
set
downe
,
that
as
it
is
the
grace
of
God
in
Christ
whereby
we
are
reconciled
vnto
God
and
iustified
at
the
first
:
so
it
is
the
very
selfe-same
grace
of
God
in
Christ
that
doth
saue
vs
at
the
last
.
And
Greg.
Moral
.
lib.
2.
cap.
4.
so
a
Bishop
of
Rome
it selfe
in
her
better
times
hath
taught
,
saying
,
The
first
grace
begat
me
in
faith
,
being
naked
,
and
the
very
self-same
grace
shall
saue
me
being
naked
,
&
take
me
vp
into
glory
.
Wherefore
if
we
desire
to
be
partakers
of
the
fruit
of
our
redemption
wrought
for
vs
by
Christ
,
let
vs
not
so
meanly
thinke
thereof
,
as
if
he
should
haue
begun
it
onely
by
his
obedience
,
and
left
it
to
be
finished
by
our selues
.
Let
vs
not
imagine
that
he
paid
but
a
part
of
our
ransome
,
and
a
parcell
of
the
price
that
was
to
be
tendred
to
God
for
the
full
purchase
of
the
glorious
inheritance
of
the
Kingdome
of
Heauen
,
and
left
it
to
our selues
to
discharge
the
rest
.
Or
if
we
cannot
but
confesse
that
he
paid
the
whole
summe
,
and
the
full
price
let
vs
not
impute
to
the
God
of
all
mercy
and
the
most
excellent
Patron
and
Patterne
of
all
Pitty
,
such
an
hard
and
vniust
kind
of
dealing
,
as
if
he
should
exact
againe
a
new
payment
at
our
hands
,
for
that
which
was
fully
purchased
and
paid
for
before
.
Vndoubtedly
if
our
title
to
the
heauenly
inheritance
by
the
obedience
and
righteousnesse
of
Christ
be
sufficient
&
good
,
why
should
we
seeke
after
any
other
title
?
Seeing
Law
and
reason
teacheth
vs
this
,
that
that
thing
QVEST.
LIII
.
The
going
on
pilgrimage
to
see
or
to
touch
the
true
reliques
of
the
Holiest
of
the
Saints
,
doth
not
bring
any
sanctification
at
all
.
The
seeing
and
touching
of
holy
persons
themselues
,
doth
not
sanctify
any
,
much
lesse
the
seeing
or
touching
of
their
reliques
.
They
that
receiue
Christ
by
faith
,
are
made
the
Sonnes
And
so
concerning
the
Saints
which
liued
since
the
Apostles
times
,
if
we
be
desirous
to
visite
them
also
,
wee
ought
to
get
their
learned
bookes
which
are
the
best
Images
of
their
Erasm
.
in
praefat.
Hieron
.
ad
Guili
Warramum
.
holy
soules
,
that
by
their
sound
and
Orthodoxe
doctrines
which
are
set
downe
therein
,
we
may
be
directed
in
the
right
way
of
piety
and
godlinesse
.
But
so
it
is
(
saith
Erasmus
complayning
of
the
superstitious
folly
of
many
of
his
time
)
we
kisse
the
shooes
of
the
Saint
;
and
their
handkerchers
,
albeit
loathsome
for
filth
:
but
as
for
their
Bookes
which
are
their
best
reliques
we
relinquish
,
hauing
little
regard
of
them
.
Their
Coat
or
Shirt
,
we
lay
vp
in
a
chest
adorned
with
gold
and
precious
stones
,
but
as
for
their
writings
,
vpon
the
which
they
bestowed
much
labour
and
in
the
which
still
liueth
(
here
with
vs
)
that
which
is
in
them
their
chiefest
good
,
we
leaue
them
to
be
consumed
with
wormes
and
rust
.
QVEST.
LIV.
The
faithfull
that
are
sanctified
by
Regeneration
,
may
and
ought
to
assure
themselues
of
their
full
and
finall
glorification
.
If
God
was
found
of
the
faithfull
when
they
sought
him
not
,
and
made
himselfe
manifest
vnto
them
when
they
asked
If
God
doth
forgiue
vnto
his
all
their
grieuous
sinnes
,
which
they
willingly
and
wittingly
committed
before
their
effectuall
Calling
to
the
estate
of
grace
,
will
he
not
forgiue
their
sinnes
of
infirmity
,
which
they
afterward
commit
against
the
resolute
purpose
of
their
owne
hearts
?
if
he
did
deliuer
them
from
domineering
and
raiguing
sinnes
,
will
he
not
in
the
end
deliuer
them
fully
from
all
such
sinnes
,
whose
power
and
strength
are
already
in
part
weakened
by
their
daily
repentance
and
stedfast
faith
?
The
Lord
(
said
Dauid
)
that
deliuered
me
out
of
the
hand
of
the
Lyon
and
the
Beare
,
will
also
deliuer
me
out
of
the
hand
of
this
Philistin
.
Vnto
the
which
words
happily
the
Apostle
alluding
,
saith
of
himselfe
,
And
I
also
was
deliuered
out
of
the
hand
of
the
Lion
;
And
thereupon
was
confident
that
the
Lord
would
deliuer
him
from
euery
euill
worke
,
and
would
preserue
him
to
his
heauenly
Kingdome
.
God
hath
promised
thee
,
O
man
(
saith
Saint
Austin
,
speaking
Aug
in
Ps.
148.
to
all
such
as
are
sanctified
by
regeneration
)
that
thou
shalt
liue
for
euer
,
and
doest
not
thou
beleeue
it
?
Oh
(
saith
he
)
beleeue
it
,
beleeue
it
.
For
that
which
he
hath
done
for
thee
already
,
is
a
greater
matter
then
that
which
he
hath
promised
.
For
he
hath
giuen
his
onely
begotten
Sonne
,
who
is
farre
more
excellent
then
thousands
of
heauens
,
at
the
dearest
rate
that
may
be
to
purchase
for
thee
euerlasting
life
;
and
doest
thou
think
that
this
purchase
made
by
such
a
person
at
such
an
high
rate
,
can
euer
possibly
be
made
voide
?
Especially
whereas
for
his
Sonnes
sake
be
hath
adopted
thee
,
which
wert
by
nature
the
slaue
of
Satan
,
the
child
of
wrath
,
and
inheritor
of
euerlasting
destruction
,
into
the
number
of
his
sonnes
and
heires
,
and
renewed
thee
in
part
to
his
owne
image
,
in
holinesse
and
true
righteousnesse
:
and
doest
thou
yet
doubt
whether
he
will
giue
thee
the
inheritance
of
a
sonne
?
Vndoubtedly
he
that
for
thy
Sauiours
sake
hath
in
part
sanctified
thee
to
liue
a
sober
,
iust
,
and
a
godly
life
in
this
world
,
will
for
his
sake
bring
thee
to
an
eternall
and
an
euerlasting
life
in
the
world
to
come
.
QVEST.
LV.
Our
least
sinnes
are
damnable
and
mortall
.
If
all
our
righteousnesse
be
as
a
menstruous
Cloath
,
Ioathsome
and
odious
to
God
,
and
deserue
Gods
curse
(
because
it
wanteth
that
fulnesse
of
faith
,
feruency
of
loue
,
simple
sincerity
and
full
freenesse
from
all
sinister
respects
which
the
Law
of
God
requireth
at
our
hands
)
then
what
doe
those
thoughts
,
words
,
and
workes
,
which
are
meerely
sinfull
,
deserue
,
albeit
If
the
light
which
is
in
thee
bee
darkenesse
,
how
great
is
the
darkenesse
it selfe
?
And
so
Saint
Bernard
.
If
all
our
righteousnesse
be
as
vnrighteousnesse
,
QVEST.
LVI
.
All
things
necessary
to
saluation
,
are
plainly
deliuered
in
the
Ganonicall
Scriptures
.
There
is
no
wise
man
among
men
,
but
that
he
will
be
carefull
in
his
last
Will
and
Testament
,
that
all
things
therein
be
set
downe
plainly
,
distinctly
,
and
fully
,
which
concerne
either
the
legacies
which
he
bequeatheth
to
his
children
,
or
the
duties
that
he
requireth
at
their
hands
,
that
so
all
occasion
of
discord
and
debate
may
be
cleane
taken
away
.
And
can
we
then
imagine
that
our
heauenly
Father
being
so
wise
and
so
prouident
as
he
is
,
and
so
desirous
to
preserue
vnity
and
peace
among
his
deare
children
,
would
not
set
downe
plainly
,
distinctly
,
and
fully
in
his
Will
and
Testament
,
what
be
those
great
and
gracious
gifts
that
he
doth
in
his
tender
kindnesse
and
loue
bestow
vpon
them
,
with
the
meanes
whereby
they
shall
attaine
to
the
same
,
as
likewise
what
be
all
those
necessary
duties
which
he
requireth
at
their
hands
?
So
reasoneth
Optatus
,
Christ
hath
QVEST.
LVII
.
The
faithfull
for
the
diuine
wisedome
of
the
holy
Scriptures
rightly
vnderstood
,
beleeue
them
to
be
the
Word
of
God
,
and
not
onely
for
the
bare
authority
of
the
Church
.
If
the
Gentiles
instructed
by
the
light
of
naturall
reason
,
did
certainly
perceiue
the
booke
of
the
creatures
to
be
Gods
booke
,
by
the
glorious
attributes
of
God
made
manifest
therein
:
much
more
the
faithfull
lightned
with
the
Lampe
of
Dauid
,
The
declare
themselues
to
be
the
workes
of
the
glorious
God
,
euen
by
their
heauenly
influences
and
diuine
operations
:
How
much
more
doth
the
Law
of
the
Lord
by
the
diuine
wisedome
and
righteousnesse
thereof
,
and
by
the
most
powerfull
and
excellent
workes
that
are
wrought
thereby
,
declare
and
demonstrate
it selfe
euidently
to
be
the
most
wise
and
righteous
word
of
the
most
wise
and
righteous
God
?
QVEST.
LVIII
.
The
naturall
man
hath
no
free
will
in
heauenly
things
.
Mans
will
is
but
feeble
and
weake
for
the
compassing
of
earthly
businesses
,
that
are
of
any
weight
or
moment
:
therfore
in
heauenly
matters
the
strength
thereof
is
small
,
or
rather
(
as
the
Apostle
saith
)
it
is
none
at
all
.
So
reasoneth
the
Wiseman
,
What
is
man
that
he
can
know
the
counsell
of
God
?
or
who
can
thinke
what
the
will
of
the
Lord
is
?
For
the
thoughts
of
mortall
men
are
fearefull
,
and
their
forecasts
vncertaine
;
because
a
corruptible
body
is
heauy
to
the
soule
,
and
the
earthly
mansion
keepeth
downe
the
minde
that
is
full
of
cares
:
and
hardly
can
wee
discerne
the
things
that
are
on
earth
,
and
with
great
labour
finde
we
out
the
things
that
are
before
vs
;
Who
can
then
seeke
out
the
things
that
are
in
heauen
?
who
can
know
thy
counsell
,
except
thou
giue
him
wisedome
,
and
send
thy
holy
Spirit
from
aboue
?
So
Saint
Austin
,
It
is
an
absurd
thing
that
we
should
thinke
Aug.
de
predest
.
Sanct.
cap.
26.
that
God
frameth
the
wils
of
men
for
the
setling
of
earthly
Kingdomes
,
and
that
men
frame
their
owne
wils
for
the
obtayning
of
the
Kingdome
of
heauen
.
The
Prophets
complaint
taken
vp
against
the
Iewes
,
with
whom
he
liued
,
and
who
tooke
themselues
to
be
Gods
people
,
is
true
against
all
men
as
they
are
naturally
corrupted
,
My
people
are
foolish
and
haue
no
vnderstanding
,
they
are
wise
to
doe
euill
,
but
to
doe
well
they
haue
no
knowledge
.
Now
if
we
haue
no
vnderstanding
of
that
which
is
good
,
then
doubtlesse
we
haue
no
will
thereunto
,
and
if
we
be
so
foolish
that
we
will
not
be
perswaded
of
the
truth
hereof
,
it
commeth
from
him
that
so
befooled
our
first
parents
Adam
and
Eue
,
that
he
made
them
beleeue
that
if
they
would
forsake
the
direction
of
the
most
wise
God
,
and
fall
from
him
,
they
should
be
as
Gods
,
knowing
good
and
euill
;
whereas
in
truth
they
thereby
became
diuels
,
and
depriued
themselues
and
all
their
posterity
of
all
knowledge
of
that
which
was
truely
good
,
and
of
all
will
thereunto
.
QVEST.
LIX
.
No
man
can
make
satisfaction
to
God
for
transgressing
of
any
of
his
holy
Lawes
.
If
a
Fellon
that
hath
stollen
but
a
sheepe
,
cannot
make
satisfaction
by
his
repentance
or
by
any
good
worke
,
be
it
neuer
so
great
,
for
this
trespasse
against
the
Law
of
his
Prince
,
albeit
it
be
but
once
committed
,
but
must
be
condemned
and
suffer
for
it
,
if
he
cannot
read
as
a
Clarke
,
or
be
not
releeued
by
a
gracious
pardon
from
his
Prince
:
much
lesse
can
any
one
by
his
repentance
or
any
other
good
worke
,
satisfie
for
any
trespasse
committed
against
any
one
of
the
holy
Lawes
of
God
,
but
hee
must
be
condemned
and
suffer
for
it
,
vnlesse
he
can
reade
the
Couenant
of
grace
,
written
in
his
owne
heart
,
and
finde
therein
the
pardon
of
his
sinnes
,
procured
vnto
him
by
the
most
precious
Bloud
of
Christ
.
Wherefore
howsoeuer
the
proud
Romanists
by
their
own
deuised
workes
of
satisfaction
satisfie
and
please
themselues
,
and
their
blind
followers
,
yet
they
shall
be
neuer
able
thereby
to
satisfie
and
please
God
.
QVEST.
LX.
The
people
ought
not
to
imbrace
the
doctrine
of
their
Teachers
without
triall
.
It
is
no
wisedome
in
matters
whereon
our
whole
estate
in
this
world
consisteth
,
to
commit
them
wholly
to
thecare
of
others
,
and
not
to
looke
into
them
our selues
:
how
much
lesse
wisedome
is
it
in
matters
of
faith
,
whereon
dependeth
the
saluation
of
our
soules
,
to
suffer
our
Teachers
to
deliuer
vnto
vs
for
the
ground-worke
thereof
what
doctrine
they
list
without
due
examination
and
triall
,
especially
seeing
that
the
Spirit
of
God
commandeth
vs
otherwise
to
doe
.
Let
thine
Eyes
(
saith
Solomon
)
behold
the
right
,
and
let
thine
eye-liddes
direct
thy
way
before
thee
.
Ponder
the
Path
of
thy
feet
,
and
let
all
thy
wayes
be
ordered
aright
.
So
Iesus
the
Sonne
of
Syrach
,
Take
counsell
of
thine
owne
heart
,
for
there
is
none
more
faithfull
vnto
thee
then
it
.
For
a
mans
minde
is
sometimes
accustomed
to
shew
him
more
,
then
seuen
watchmen
that
sit
aboue
in
an
high
towre
.
We
must
not
then
trust
our
Teachers
eyes
but
our
owne
,
nor
rest
wholly
vpon
the
warning
of
our
watchmen
,
but
keepe
watch
and
ward
our selues
ouer
our
owne
soules
.
The
welfare
of
euery
ones
owne
soule
concerneth
himselfe
most
,
and
therefore
it
lyeth
vpon
himselfe
to
looke
to
himselfe
into
the
doctrine
that
he
receiueth
from
his
Teachers
,
that
it
be
wholsome
&
sound
,
and
powerful
to
beget
and
increase
a
true
faith
,
because
theron
dependeth
the
welfare
of
his
owne
soule
.
And
verily
if
a
man
may
tell
money
after
his
bodily
Father
,
and
not
trust
his
eyes
in
the
tale
thereof
;
how
much
more
may
he
examine
the
doctrine
of
his
ghostly
Father
,
whether
it
hath
vpon
it
the
right
stampe
,
and
whether
he
hath
deliuered
his
iust
and
full
tale
,
especially
seeing
the
Lord
doth
enable
him
thereto
if
he
belong
to
the
Couenant
of
Grace
.
For
this
is
the
Couenant
that
I
will
make
with
the
house
of
Israell
,
after
those
dayes
saith
the
Lord
,
I
will
put
my
Lawes
in
their
minde
,
and
in
their
heart
will
I
write
them
,
and
I
will
be
their
God
,
and
they
shall
be
my
people
.
And
they
shall
not
teach
euery
man
his
neighbour
,
and
euery
one
his
brother
,
saying
,
Know
the
Lord
,
for
they
shall
all
know
me
,
from
the
least
of
them
to
the
greatest
of
them
.
By
the
which
words
it
is
not
meant
that
there
shall
be
no
teachers
vnder
the
Couenant
of
Grace
(
for
there
shall
be
teachers
and
learners
,
Doctors
and
Disciples
vnto
the
end
of
the
world
,
and
that
not
without
great
cause
)
but
that
the
Disciples
and
Learners
vnder
the
time
of
Grace
shall
haue
such
a
measure
of
Knowledge
giuen
vnto
them
,
that
they
shall
not
imbrace
the
doctrines
of
faith
vpon
the
bare
word
of
their
Teachers
,
but
vpon
their
own
sufficient
knowledge
and
iudgement
,
yea
,
they
shall
all
be
indued
with
such
a
sound
iudgement
,
that
if
any
would
teach
them
any
strange
doctrine
,
and
seek
to
mislead
them
into
errors
,
they
shall
not
hearken
vnto
QVEST.
LXI
.
It
is
not
safe
to
trust
to
the
Priests
Masses
,
nor
to
the
Fryers
Prayers
,
nor
to
the
Popes
Pardons
,
pretending
to
disburse
the
surplussage
of
the
Saints
workes
,
and
to
neglect
to
seeke
after
such
a
faith
of
our
owne
,
as
may
make
vs
fruitfull
in
all
good
workes
,
and
giue
vs
interest
in
Christ
,
and
in
all
his
gifts
.
Drink
thy
water
of
thine
own
Cisterne
,
and
of
the
Riuer
out
of
the
midst
of
thine
own
well
.
Let
thy
fountaines
flow
forth
,
and
the
riuers
of
waters
in
the
streets
,
but
let
them
be
thine
,
euen
thine
only
,
and
not
the
strangers
with
thee
.
Now
if
it
behoueth
euery
one
to
endeauour
to
get
some
temporall
liuing
of
his
own
,
&
not
to
trust
to
the
beneficence
of
another
(
seeing
euen
a
poore
mans
life
in
his
owne
Lodge
,
is
better
then
delicate
fare
in
another
mans
)
then
much
more
euery
wise
Christian
ought
not
to
trust
to
the
Priests
Masses
,
nor
to
the
Fryers
Prayers
,
nor
to
the
Popes
Pardons
,
although
they
promise
the
disbursing
therein
of
the
surplussage
of
the
Saints
good
workes
,
but
to
prouide
for
himselfe
a
true
Christian
faith
,
that
may
incorporate
him
into
Christ
,
and
make
him
fruitfull
in
all
good
works
.
For
the
iust
shall
liue
by
his
owne
faith
,
and
by
the
Lampe
thereof
Gold
tryed
in
the
fire
,
that
thereby
hee
himselfe
may
be
made
rich
,
and
white
rayment
,
that
hee
may
be
clothed
,
and
that
his
fi●thy
nakednesse
doe
not
appeare
,
and
annoint
also
his
owne
eyes
with
eye-salue
,
that
he
may
see
.
Yea
,
let
euery
one
proue
his
owne
worke
,
and
so
he
shall
haue
reioycing
in
himselfe
,
and
not
in
another
;
for
euery
one
shall
beare
his
owne
burthen
.
QVEST.
LXII
.
God
did
predestinate
before
all
worlds
,
some
to
euerlasting
saluation
in
Christ
,
and
others
to
perish
through
their
owne
sinnes
.
Hath
not
the
Potter
(
saith
the
Apostle
)
power
of
the
Clay
,
to
make
of
the
same
lumpe
one
vessell
to
honour
,
and
another
to
dishonour
?
And
shall
not
God
himselfe
haue
liberty
to
shew
his
wrath
,
and
to
make
his
power
knowne
by
suffering
with
long
Patience
the
vessels
of
wrath
prepared
to
destruction
,
and
to
declare
the
riches
of
his
mercy
vpon
the
vessels
of
mercy
which
hee
hath
prepared
to
glory
?
In
a
great
house
are
not
onely
vessels
of
Gold
and
siluer
,
but
also
of
wood
and
of
earth
,
some
to
honour
and
some
to
dishonour
;
So
why
may
not
the
Lord
haue
in
this
his
great
house
of
the
world
,
some
regenerate
by
his
holy
Spirit
,
made
to
haue
pure
and
golden
soules
,
meete
to
be
partakers
of
heauenly
glory
,
and
others
marred
by
their
owne
malice
,
and
so
made
impure
and
vncleane
spirits
,
meet
to
be
punished
with
the
torments
of
hell
?
〈…〉
last
iudgement
,
some
shall
rise
to
euerlasting
life
,
and
some
to
shame
and
perpetuall
contempt
.
And
why
may
not
wee
as
well
say
,
that
euerlasting
fire
and
perpetuall
contempt
,
was
prepared
for
the
one
before
any
time
was
,
as
that
ouerlasting
life
and
eternall
glory
was
prepared
for
the
other
before
the
foundation
of
the
world
was
laide
?
For
verily
God
doth
nothing
vpon
any
new
aduise
occasioned
by
some
new
accident
:
For
nothing
is
new
vnto
him
,
vnto
whom
were
well
knowne
all
his
workes
,
euen
from
the
very
beginning
of
the
world
.
But
he
acteth
all
things
in
their
Which
of
you
(
saith
our
Sauiour
Christ
)
minding
to
build
a
towr●
,
sitteth
not
downe
before
,
and
counteth
the
cost
,
whether
he
be
sufficient
to
performe
it
?
Wherefore
it
cannot
possibly
otherwise
be
but
that
the
most
wise
and
prouident
Creator
of
heauen
and
earth
,
hauing
purposed
from
all
eternity
to
create
man
the
chiefest
and
excellentest
of
all
the
rest
of
his
workes
,
should
decree
with
himselfe
from
all
eternity
,
both
concerning
the
end
whereunto
hee
would
create
him
,
and
also
the
meanes
whereby
hee
would
bring
him
thereunto
.
And
therefore
whereas
all
that
are
indued
〈…〉
changeable
goodnesse
,
or
his
vncontrouleable
might
and
power
.
For
his
goodnesse
being
vnchangeable
and
his
power
vncontrouleable
,
if
hee
ordained
all
to
life
,
why
did
he
not
bring
them
all
to
that
happy
estate
,
whereunto
he
had
ordayned
them
all
?
To
say
that
he
could
not
,
disableth
his
power
;
to
say
that
he
would
not
,
impeacheth
his
goodnesse
;
to
say
that
he
desposeth
of
them
neither
this
way
,
nor
that
way
,
but
left
them
to
their
owne
disposition
,
derogateth
from
his
supreame
wisedome
;
yea
,
that
he
being
the
Potter
,
should
not
dispose
of
his
owne
Clay
,
but
leaue
it
to
the
Clay
to
dispose
of
it selfe
;
himselfe
being
as
a
neuter
,
neither
bending
this
way
nor
that
way
,
taketh
away
from
him
all
diuine
prouidence
.
Wherefore
it
ought
not
to
be
denyed
,
but
that
as
God
electeth
some
to
saluation
in
Christ
,
and
calleth
them
to
be
partakers
thereof
by
a
true
faith
,
and
preserueth
them
thereby
through
his
mighty
power
,
that
they
neuer
fall
away
from
that
happy
estate
,
to
the
end
that
they
should
ascribe
vnto
him
the
whole
glory
of
their
eternall
blessednesse
:
so
likewise
it
cannot
be
iustly
denyed
,
but
that
God
leaueth
other
in
their
Infidelity
and
sinne
,
to
runne
on
wilfully
and
obstinately
in
their
owne
demnable
wayes
,
that
so
they
might
be
forced
to
acknowledge
and
cousesse
God
to
be
most
iust
herein
,
and
themselues
to
be
the
totall
cause
of
their
owne
destruction
.
For
God
made
man
according
to
his
owne
image
,
and
instilled
into
his
soule
all
diuine
and
heauenly
graces
,
and
gaue
him
hability
to
continue
therein
,
and
left
him
to
his
owne
choice
,
to
stand
or
to
fall
at
his
owne
free
will
;
but
he
did
not
so
stablish
him
with
his
grace
,
that
he
could
not
become
willing
to
fall
away
,
because
he
was
no
way
indebted
vnto
him
,
and
bound
to
performe
vnto
him
that
fauour
.
Much
lesse
when
all
mankinde
fell
away
in
Adam
,
was
God
bound
to
restore
all
,
but
some
according
to
his
owne
good
pleasure
he
calleth
by
his
Spirit
and
Word
to
the
estate
of
Grace
,
and
giueth
them
faith
to
embrace
his
endlesse
goodnes
in
Christ
Iesus
,
&
so
maketh
them
partakers
of
euerlasting
blessednes
:
&
other
he
iustly
leaueth
in
their
own
wretchednesse
,
whereinto
they
are
fallen
by
their
owne
fault
,
and
suffereth
them
to
perish
in
their
owne
sinnes
.
And
why
might
not
the
Lord
iustly
doe
so
?
An
earthly
Father
may
giue
to
his
son
some
Stock
to
Trade
withall
,
&
then
leaue
him
to
his
own
gouernment
,
to
try
whether
he
will
play
the
good
husband
or
no
;
and
might
not
our
heauenly
Father
giue
to
Adam
,
and
in
him
to
vs
all
,
that
were
then
in
his
loynes
,
some
portion
of
his
heauenly
grace
,
and
so
leaue
him
,
and
vs
in
him
to
our selues
,
to
try
whether
we
would
settle
our selues
to
continue
in
his
loue
,
or
whether
we
would
set
light
by
his
goodnesse
,
and
fall
from
him
to
sinne
and
Satan
,
to
our
vtter
ruine
and
destruction
?
Vndoubtedly
,
as
God
in
his
eternall
Counsell
,
did
appoint
that
bodily
diseases
should
come
into
the
world
,
to
detect
on
the
one
side
the
weakenesse
of
the
creature
,
and
his
folly
in
abusing
many
things
to
his
hurt
and
destruction
,
that
are
of
themselues
profitable
for
his
preseruation
;
and
on
the
other
side
to
make
manifest
his
owne
wisedome
and
goodnesse
,
in
that
he
hath
prouided
great
variety
of
helpes
to
man
,
both
for
the
preuenting
,
and
also
for
the
full
curing
of
all
manner
of
noisome
maladies
:
so
did
hee
in
like
manner
decree
that
hee
would
permit
man
to
cast
himselfe
into
many
spirituall
diseases
,
to
detect
on
the
one
side
,
his
frailty
and
weaknesse
,
who
taketh
occasion
many
times
thereby
to
fall
,
whereby
he
might
haue
been
staied
vpright
;
and
on
the
other
side
to
make
manifest
his
owne
wisedome
and
goodnesse
,
by
appointing
many
Antidotes
against
sinne
,
and
such
a
strange
restoratiue
to
cure
sinnes
,
as
man
himselfe
could
not
so
much
as
dreame
thereof
.
There
must
be
Haeresies
(
saith
the
Apostle
)
that
they
which
are
approued
may
be
knowne
:
euen
that
they
may
be
knowne
Yea
,
they
are
neuer
more
grieued
and
offended
with
themselues
for
their
sinnes
,
then
when
they
feele
themselues
most
grieuously
wounded
with
the
dangerous
strokes
thereof
.
And
verily
the
Lord
would
neuer
haue
suffered
the
euill
of
sinne
to
haue
been
,
vnlesse
he
had
knowne
it
meet
and
conuenient
to
make
manifest
his
great
wisdome
and
power
in
drawing
good
out
of
euill
,
yea
,
the
greatest
good
out
of
the
greatest
euill
.
The
Lord
I
say
would
not
haue
suffered
man
to
haue
fallen
into
sinne
,
vnlesse
he
had
purposed
to
haue
magnified
his
goodnesse
towards
his
Elect
,
to
the
highest
extent
that
possibly
could
be
,
by
giuing
his
onely
Sonne
to
take
mans
nature
vpon
him
,
that
therein
he
might
make
satisfaction
for
their
sinnes
,
and
after
that
manner
,
recouer
them
to
Gods
fauour
and
loue
,
that
they
should
neuer
fall
away
from
the
same
.
In
respect
of
this
so
matchlesse
a
mercy
,
that
God
should
giue
his
onely
Sonne
to
be
such
a
supersufficient
satisfaction
for
all
our
sinnes
,
and
to
be
such
an
vnauferable
pledge
of
his
endlesse
loue
,
we
may
with
that
ancient
Father
,
make
this
strange
exclamation
,
saying
,
O
vnhappy
sinne
,
how
happy
hast
thou
been
to
vs
,
in
that
thou
hast
been
the
occasion
that
such
a
Sauiour
hath
been
giuen
vnto
vs
!
Wherefore
God
forbid
that
it
should
be
thought
to
be
any
disparagement
to
God
,
to
say
,
that
God
decreed
in
his
eternall
counsell
,
to
permit
sinne
to
come
into
the
world
,
seeing
in
his
eternall
Counsell
Christ
was
a
Lambe
slaine
from
the
beginning
of
the
world
,
that
in
him
all
the
faithfull
might
haue
a
most
soueraigne
remedy
against
all
their
sinfull
maladies
.
For
the
remedy
could
not
haue
been
thus
decreed
,
vnlesse
the
malady
had
been
so
also
.
QVEST.
LXIII
.
No
Image
ought
to
be
made
to
represent
God
.
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
nor
the
likenesse
of
any
thing
that
is
in
heauen
aboue
,
or
in
the
earth
beneath
,
or
in
the
waters
vnder
the
earth
.
For
an
Image
is
made
to
be
a
similitude
or
likenesse
,
and
so
to
resemble
that
for
the
representation
whereof
it
is
made
.
But
no
creature
that
may
be
represented
by
a
bodily
Image
is
like
vnto
God
,
and
therefore
no
Image
of
any
such
creature
,
is
meete
to
be
made
to
represent
God
thereby
.
So
reasoneth
the
Prophet
,
Behold
the
Nations
are
to
God
as
the
drop
of
a
Bucket
,
and
are
counted
as
the
dust
of
the
ballance
;
Yea
,
all
Nations
are
before
him
as
nothing
,
they
are
counted
to
him
lesse
then
nothing
,
yea
as
meere
vanity
.
To
whom
then
will
ye
liken
God
?
or
what
similitude
will
ye
set
vp
vnto
him
?
Among
all
the
creatures
of
this
inferiour
world
,
the
nearest
to
God
,
and
the
meetest
representation
of
him
,
is
the
spirit
and
soule
of
the
regenerate
man
,
indued
with
holinesse
and
true
righteousnesse
,
the
which
things
cannot
well
be
represented
by
any
bodily
shape
,
and
therefore
much
lesse
the
vnmatchable
Maiesty
of
the
incomparable
Deity
.
And
so
the
Apostle
hath
taught
,
saying
,
For
as
much
as
we
are
the
generation
of
God
(
representing
him
by
our
spirituall
nature
,
which
cannot
well
be
resembled
by
any
bodily
shape
)
we
ought
not
to
thinke
that
the
Godhead
is
like
vnto
gold
,
siluer
,
or
stone
grauen
by
the
art
or
inuention
of
man
.
Wherefore
no
Image
or
bodily
shape
ought
to
be
made
to
represent
God
.
QVEST.
LXIIII.
All
the
workes
of
Infidels
are
sinnes
.
Nature
is
common
to
all
men
,
but
not
grace
.
By
grace
the
faithfull
are
ingrafted
into
Christ
,
and
are
made
good
Trees
bringing
forth
good
fruit
.
But
the
best
among
the
Infidels
is
as
a
Bryer
,
and
the
most
vpright
sharper
then
a
thorne
hedge
,
QVEST.
LXV
.
The
true
seruants
of
God
know
themselues
to
be
the
true
seruants
of
God
.
As
any
one
that
is
admitted
into
another
mans
seruice
,
and
Know
yee
not
to
whomsoeuer
yee
giue
your selues
as
seruants
to
obey
,
his
seruants
yee
are
to
whom
yee
obey
,
whether
it
be
of
sinne
vnto
death
,
or
of
obedience
vnto
righteousnesse
?
And
this
the
Apostle
spake
of
all
true
Christians
in
the
Church
of
Rome
that
had
but
ordinary
gifts
,
and
not
of
such
onely
that
had
this
comfortable
knowledge
giuen
vnto
them
by
an
extraordinary
reuelation
,
if
there
were
any
such
there
.
QVEST.
LXVI
.
God
giueth
saluation
to
the
faithfull
in
Christ
,
and
not
in
any
other
.
As
it
is
sacriledge
to
add
to
a
mans
Testament
or
solemn
Couenant
,
so
much
more
is
it
to
adde
vnto
Gods
.
Now
Gods
Testament
Brethren
,
I
speake
after
the
manner
of
men
,
if
it
be
but
a
mans
Testament
or
Couenant
,
when
it
is
confirmed
,
no
man
doth
abrogate
(
there
from
)
or
adde
thereunto
.
To
Abraham
and
his
seed
were
the
promises
made
(
viz.
In
thy
seed
shall
all
Nations
be
blessed
)
he
saith
not
(
saith
the
Apostle
)
and
to
thy
seeds
,
speaking
of
many
,
but
to
thy
seed
,
as
of
one
,
which
is
Christ
.
And
this
I
say
,
the
Law
which
was
foure
hundred
and
thirty
yeares
after
,
cannot
disanull
the
Couenant
that
was
confirmed
a
fore
of
God
,
in
respect
of
Christ
,
that
the
promise
should
be
of
none
effect
.
And
therefore
all
such
of
our
Romanists
,
which
will
needes
adde
to
eternall
blessednesse
giuen
freely
in
Christ
,
the
meriting
thereof
by
their
owne
workes
,
are
iustly
chargeable
as
guilty
of
grieuous
sacriledge
,
because
they
adde
to
the
couenant
of
God
.
QVEST.
LXVII
.
Vngodly
persons
are
no
true
members
of
the
Church
of
Christ
.
As
Botches
and
Sores
,
and
all
corrupt
humours
are
to
the
body
of
Man
:
so
are
all
vngodly
persons
to
the
Church
,
are
the
limbes
and
members
of
the
Deuill
,
howsoeuer
they
themselues
are
perswaded
to
the
contrary
.
QVEST.
LXVIII
.
The
testimony
of
God
set
downe
in
the
Canonicall
Scriptures
,
and
not
receiued
from
vnwritten
Traditions
,
is
the
onely
sure
euidence
and
ground
of
truth
.
As
in
buying
and
selling
of
temporall
commodities
euery
honest
subiect
will
bee
content
to
stand
to
the
measures
,
weights
,
and
ballances
that
are
marked
and
sealed
with
the
marke
and
seale
which
is
allowed
by
the
Kings
Law
,
and
to
receiue
for
currant
all
such
coine
as
beareth
the
Image
and
Aug
cont
.
Denat
.
l.
2.
c.
6.
ballances
,
whereinto
we
may
put
what
we
will
,
&
after
our
owne
lust
say
,
this
is
heauy
,
or
this
is
light
,
but
let
vs
produce
the
diuine
ballance
out
of
the
holy
Scriptures
,
as
out
of
the
Lords
store-house
,
and
into
it
let
vs
put
that
which
hath
weight
,
or
rather
let
vs
not
put
in
any
thing
there
,
but
let
vs
reuise
and
recognise
that
which
is
there
weighed
already
.
Verily
before
the
Scriptures
were
written
,
the
people
of
God
were
to
receiue
all
those
doctrines
which
God
reuealed
to
his
seruants
the
Patriarches
,
by
visions
and
dreames
,
and
were
deliuered
by
vnwritten
Tradition
from
the
father
to
the
sonne
,
and
from
the
Predecessor
to
the
Successor
.
But
when
such
as
had
the
place
and
credit
,
euen
of
Prophets
deliuered
our
trepasse
bringeth
vs
very
great
danger
,
yea
,
the
very
ouerthrow
of
our
whole
state
:
but
where
we
can
easily
make
an
amends
,
or
the
party
trespassed
is
as
much
or
more
in
our
debt
,
there
we
are
not
so
carefull
for
the
speedy
auoiding
of
euery
trespasse
:
Now
the
doctrine
of
such
as
professe
the
Gospell
,
is
,
that
the
very
least
sinne
is
mortall
,
and
cannot
be
purged
but
by
the
most
precious
Bloud
of
our
Sauiour
Christ
;
whereas
the
Church
of
Rome
teacheth
that
there
are
but
seauen
that
are
principally
to
be
called
mortall
sinnes
,
and
that
the
residue
then
are
veniall
,
and
so
small
,
that
they
may
be
done
away
by
paenance
,
Purgatory
,
Pardons
,
Masses
,
and
Trentals
,
yea
by
a
little
sprinkling
of
holy
water
,
and
by
saying
of
Aue-Maryes
and
Pater-Nosters
,
and
the
like
.
Yea
,
they
auouch
that
the
works
of
their
Saints
are
so
many
and
of
so
great
price
and
worth
,
that
by
the
surplussage
of
them
satisfaction
may
be
made
for
the
sinnes
and
trespasses
of
other
men
,
according
as
it
shall
please
the
Pope
in
his
Indulgences
and
Pardons
to
dispence
the
same
.
Wherefore
their
followers
need
not
to
be
ouer
fearefull
to
offend
God
,
and
to
transgresse
his
Commandements
,
at
the
least
by
small
and
light
offences
,
seeing
they
are
able
so
many
wayes
,
and
after
so
easie
a
manner
to
tender
a
satisfaction
vnto
God
,
and
to
render
to
him
a
sufficient
amends
.
QVEST.
LXX
.
Popish
paenance
and
Purgatory
cannot
stand
with
this
Article
of
our
Christian
Creed
,
I
beleeue
the
remission
of
sinne
.
As
the
Lord
of
a
Mannor
is
not
said
to
forgiue
a
trespasse
,
when
he
setteth
an
amercement
vpon
the
head
of
the
trespasser
;
and
as
the
Creditor
cannot
be
said
to
forgiue
the
Debtor
,
when
for
the
debt
he
casteth
him
into
prison
:
no
more
could
God
be
said
to
forgiue
our
trespasses
and
to
remit
our
debts
,
if
either
in
this
life
hee
require
satisfaction
at
our
hands
by
the
workes
of
Popish
paenance
;
or
after
this
life
,
cast
vs
into
the
prison
of
Purgatory
,
there
to
endure
the
punishment
due
to
our
sinnes
.
QVEST.
LXXI
.
Iurie
is
not
now
to
be
esteemed
an
holy
Land
.
The
Iewes
themselues
are
now
an
vnholy
and
a
detested
the
abomination
of
desolation
,
that
is
,
A
destroying
army
to
bring
it
to
vtter
desolation
,
that
being
an
euident
argument
that
the
Lord
had
that
Land
in
extreame
abomination
.
Now
if
God
himselfe
had
Iury
in
extreame
abomination
,
then
vndoubtedly
it
is
no
holy
Land
.
QVEST.
LXXII
.
The
will
of
man
is
not
by
nature
free
.
The
faithfull
themselues
are
not
free
indeed
,
vntill
by
Christ
Aug.
ad
Bonif.
l.
1.
c.
3.
Why
do
miserable
men
dare
to
be
proud
of
their
free
will
before
they
themselues
be
made
free
?
or
of
their
own
strength
,
Aug.
de
corrept.
&
grat
.
cap.
13.
if
now
they
be
made
free
?
seeing
free
will
not
freed
,
is
free
from
righteousnesse
,
and
a
slaue
to
sinne
.
QVEST.
LXXIII
.
All
the
faithfull
are
Saints
.
Such
onely
are
Saints
in
the
Church
of
Rome
that
are
Canonised
by
the
Popes
,
or
at
the
least
are
thought
by
them
to
be
worthy
to
haue
their
names
put
into
the
Romish
Calender
.
But
all
the
faithfull
(
whereof
an
huge
number
are
not
thus
dignified
by
the
Pope
)
are
sanctified
by
the
Holy
Ghost
,
and
QVEST.
LXXIIII
.
The
Bishop
of
Rome
is
not
the
Vniuersall
Pastour
of
the
whole
Church
.
Some
Popes
doe
not
at
all
by
preaching
of
the
Word
of
God
,
seed
so
much
as
the
people
of
the
City
of
Rome
it selfe
,
and
none
of
them
all
haue
such
gifts
as
whereby
they
are
enabled
to
feed
the
Vniuersall
Church
:
therefore
some
of
them
are
no
feeders
or
Pastors
at
all
,
and
none
of
them
are
the
feeders
and
Pastours
of
the
Vniuersall
Church
.
And
how
can
they
iustly
challenge
the
office
of
Saint
Peter
,
seeing
they
so
much
neglect
the
trebled
charge
giuen
to
Saint
Peter
by
his
Master
Christ
,
who
gaue
him
the
dignity
that
he
might
performe
the
dutie
annexed
thereunto
?
QVEST.
LXXV
.
The
Lawes
of
God
onely
binde
the
conscience
.
There
is
but
one
Law-giuer
,
that
is
the
Lord
of
the
Conscience
,
and
therefore
his
Lawes
onely
bind
the
same
.
So
reasoneth
Saint
Iames
,
There
is
but
one
Law-giuer
that
is
able
to
saue
and
to
destroy
(
viz.
the
soule
)
and
therefore
there
is
but
The
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
I
,
the
Lord
,
search
the
heart
and
try
the
raynes
,
euen
to
giue
euery
man
according
vnto
his
wayes
,
and
according
to
the
fruit
of
his
workes
.
All
Magistrates
ciuill
and
Ecclesiasticall
,
are
his
vnder-officers
,
not
to
make
lawes
,
but
to
command
that
the
Lords
laws
only
be
put
in
execution
in
all
matters
that
concerne
the
substance
of
his
spirituall
kingdome
.
For
as
concerning
the
lawes
that
they
haue
authority
to
make
in
matters
of
circumstance
belonging
to
the
spirituall
kingdome
,
and
in
matters
both
of
substance
and
circumstance
belonging
to
the
temporall
gouerment
:
they
must
be
squared
by
those
generall
rules
that
are
set
downe
by
this
one
Law-maker
in
the
authenticall
records
of
his
canonicall
Scriptures
.
And
being
so
framed
they
are
not
for
their
particularities
to
be
esteemed
so
much
mans
laws
,
as
they
are
for
the
generall
grounds
of
them
to
be
accounted
Gods
owne
ordinances
.
And
being
so
made
they
binde
the
conscience
,
QVEST.
LXXVI
.
True
religion
bindeth
only
to
the
obseruation
of
such
Canons
and
rules
as
are
made
by
God
himselfe
in
matters
of
substance
,
whereas
superstition
imposeth
other
also
,
which
Religo
à
religando
.
Aug.
de
veca
religione
cap.
54.
are
aboue
and
beside
the
former
.
Religion
hath
her
name
(
as
S.
Austin
saith
)
for
that
by
certaine
rules
and
precepts
giuen
by
God
himselfe
it
doth
inclose
and
keepe
in
,
as
within
certaine
limits
and
bounds
,
all
such
as
desire
to
performe
that
religious
seruice
which
is
acceptable
to
God
,
least
they
should
goe
astray
and
wander
out
of
the
right
way
that
should
bring
them
to
God
.
Whereas
superstition
Superstitio
quasi
supra
statutum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim.
c.
2.
3.
hath
her
name
for
that
shee
is
so
bold
foolish
hardy
as
to
thrust
those
things
vpon
Gods
people
which
are
aboue
and
besides
the
Lawes
and
statutes
of
God
.
Ane
therefore
it
was
not
without
cause
that
the
wise
man
so
seriously
aduiseth
all
such
as
desire
to
be
esteemed
of
God
as
his
religious
seruants
,
to
take
good
heed
when
they
goe
to
the
house
of
the
Lord
to
performe
that
religious
seruice
which
is
acceptable
in
his
sight
,
that
they
be
prepared
most
readily
and
reuerently
to
hearken
QVEST.
LXXVII
.
The
Laitic
ought
to
be
admitted
to
the
dayly
reading
of
the
holy
Scriptures
.
If
Religion
hath
her
name
á
relegendo
,
that
is
,
from
often
Religio
à
relegendo
.
Cicer.
de
natura
deorum
lib.
1
reading
,
because
the
doctrines
which
concerne
religion
should
be
read
ouer
againe
and
againe
,
(
as
Tully
,
whose
iudgement
concerning
the
originall
of
Latine
words
is
not
to
be
contemned
,
iudgeth
)
then
the
Christian
Magistrate
must
not
only
suffer
,
but
also
command
all
his
subiects
,
if
he
desire
to
haue
them
to
be
truly
religious
,
daily
to
read
the
holy
Scriptures
,
for
that
they
containe
the
summe
and
substance
of
all
true
religion
:
yea
the
chiefe
Magistrate
himselfe
,
albeit
the
care
for
the
whole
common
wealth
lyeth
vpon
him
,
and
therefore
hath
cause
to
busie
his
thoughts
thereon
continually
,
yet
must
not
let
the
booke
of
the
Law
of
God
depart
out
of
his
mouth
,
but
meditate
therein
day
and
night
,
that
he
may
doe
according
to
all
that
is
written
therein
,
if
he
will
haue
his
waies
made
prosperous
,
QVEST.
LXXVIII
.
The
Faithfull
themselues
and
also
their
Churches
ought
only
to
be
dedicated
vnto
God
.
The
congregation
of
the
faithfull
themselues
,
and
the
places
of
their
publike
assemblies
for
the
performing
of
diuine
service
are
called
the
Church
or
Kirke
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
that
which
is
the
Lords
.
Whereby
wee
are
giuen
to
vnderstand
,
that
the
one
and
the
other
should
be
onely
dedicated
to
the
Lord
,
seeing
they
are
the
Lords
.
So
reasoneth
the
Apostle
,
You
are
not
your
owne
,
for
yee
are
bought
with
a
price
,
therefore
glorifie
the
Lord
both
in
your
bodies
,
and
in
your
spirits
,
for
they
are
Gods
.
And
verily
for
this
end
and
purpose
not
onely
the
people
of
God
are
called
The
Lords
peculiar
,
but
QVEST.
LXXIX
.
The
faithfull
are
witting
to
their
faith
and
loue
,
and
to
their
saluation
in
Iesus
Christ
.
The
conscience
of
all
men
is
as
a
Register
,
wherein
all
their
The
faithfull
then
hauing
by
the
light
of
the
Gospell
,
the
eye
of
their
vnderstanding
opened
so
to
behold
and
apprehend
the
infinite
loue
and
goodnesse
of
God
in
Christ
offered
therein
,
that
they
esteeme
and
desire
it
aboue
all
other
things
,
and
are
thereby
vnfainedly
stirred
vp
to
loue
God
,
and
to
cleaue
vnto
him
,
and
to
be
sorrowfull
for
offending
of
him
and
to
be
wary
and
Wherefore
(
as
the
Wiseman
saith
)
A
wise
heart
getteth
knowledge
and
the
care
of
the
wise
seeketh
learning
.
For
wisedome
resteth
in
the
heart
of
him
that
hath
vnderstanding
:
Yea
,
right
vnderstanding
is
wisedome
it selfe
,
and
is
one
of
Wisedomes
proper
names
.
For
the
wisedome
of
the
prudent
,
is
to
vnderstand
his
way
whereas
the
folly
of
fooles
is
deceit
.
And
why
?
A
foole
beleeueth
euery
thing
,
and
is
carelesse
to
try
his
owne
standing
,
and
therefore
his
footing
must
needs
faile
,
and
his
fall
is
without
all
hope
of
recouery
,
but
the
prudent
will
consider
his
steppes
,
and
see
sure
ground
before
hee
will
set
forward
one
foot
.
And
so
the
Apostle
aduiseth
,
saying
,
Take
heed
that
yee
walke
circumspectly
,
not
as
fooles
,
but
as
wise
,
redeeming
the
time
,
and
for
that
it
is
a
matter
of
great
moment
so
to
doe
,
he
doubleth
his
exhortation
,
saying
,
Wherefore
be
yee
not
vnwise
,
but
vnderstand
what
the
will
of
the
Lord
is
.
That
if
any
will
not
yet
be
aduised
hereby
,
but
will
blindfully
goe
on
in
such
wayes
that
he
knoweth
not
,
he
may
iustly
blame
his
owne
folly
,
when
he
falleth
into
the
pit
of
his
owne
destruction
.
QVEST.
LXXXI
.
The
breaking
of
a
Popish
vow
is
no
sinne
.
Sinne
is
as
it
were
a
shooting
awry
from
the
marke
that
Francis
,
Dominicke
,
Loyola
,
and
the
like
;
therefore
the
breach
of
them
is
no
sinne
.
QVEST.
LXXXII
.
Popish
Monkes
,
as
now
for
a
long
time
they
haue
demeaned
themselues
,
are
no
Monkes
.
That
is
,
Monkes
,
are
such
as
liue
solitarily
and
apart
from
all
QVEST.
LXXXIII
.
All
the
faithfull
are
saued
by
meere
mercy
through
the
redemption
that
is
in
Christ
.
Seruants
(
as
S.
Austine
saith
)
had
their
names
at
the
first
for
that
they
were
saued
aliue
in
warre
by
the
meere
mercy
of
the
QVEST.
LXXXIV
.
The
faithfull
are
well
witting
to
themselues
both
of
Gods
loue
and
fauour
towards
themselues
,
and
of
their
owne
faith
and
loue
towards
God
.
Friendship
(
as
Aristotle
defineth
it
)
is
a
mutuall
beneuolence
And
verily
all
such
as
sincerely
loue
are
most
carefully
busied
about
this
,
euen
how
they
may
make
their
good
will
and
loue
surely
and
certainely
knowne
to
them
whom
they
loue
.
And
here
of
it
is
that
our
Sauiour
Christ
speaking
vnto
his
disciples
,
in
them
to
all
his
faithfull
seruants
,
saith
,
Hence
forth
call
I
you
not
Seruants
,
for
the
seruant
knoweth
not
what
his
master
doth
;
but
I
haue
called
you
friends
,
for
all
things
that
I
haue
heard
of
my
Father
haue
I
made
manifest
vnto
you
.
Now
if
Christ
doth
make
manifest
vnto
the
faithfull
all
things
especially
that
belong
to
the
confirmation
of
their
faith
,
and
to
the
strengthning
of
their
loue
and
obedience
,
then
vndoubtedly
he
doth
make
knowne
vnto
them
,
their
election
to
eternall
life
,
their
sanctification
wrought
in
them
by
his
Spirit
and
Word
,
and
the
certaintie
of
their
glorification
in
the
life
to
come
.
For
otherwise
they
cannot
trust
in
God
and
loue
him
,
vnlesse
they
first
feele
in
their
owne
hearts
,
the
sure
and
certaine
pledges
of
Gods
loue
towards
themselues
.
So
the
Apostle
Saint
Iohn
,
We
loue
him
,
because
he
loued
vs
first
,
and
haue
knowne
and
beleeued
his
loue
towards
vs
.
QVEST.
LXXXV
.
The
bare
testimony
of
the
Church
cannot
make
knowne
vnto
the
people
any
doctrine
of
Faith
.
To
know
a
thing
is
to
vnderstand
the
causes
and
reasons
Definitio
explicat
quid
sit
res
.
the
true
causes
of
the
thing
,
whereby
the
thing
it selfe
is
made
knowne
.
It
is
not
then
the
bare
testimony
of
the
Church
,
that
can
make
knowne
vnto
vs
any
doctrine
of
faith
,
vnlesse
the
causes
and
reason
,
thereof
be
opened
and
cleared
vnto
vs
out
of
the
word
of
God
.
QVEST.
LXXXVI
.
A
Bishop
may
be
a
ciuill
Magistrate
,
or
any
other
sufficient
Ecclesiasticall
person
.
A
ciuill
Magistrate
is
such
an
one
as
is
placed
to
gouerne
in
the
Temporall
estate
by
such
as
haue
power
by
the
Lawes
and
customes
of
the
Land
to
giue
vnto
him
that
authority
.
And
a
good
ciuill
Magistrate
is
he
that
is
indued
with
those
qualities
which
God
requireth
in
euery
good
Magistrate
;
viz.
That
he
be
a
man
of
courage
,
fearing
God
,
dealing
truely
,
and
hating
couetousnesse
.
And
he
that
is
thus
qualified
is
called
of
God
to
be
a
Magistrate
seeing
Gods
calling
of
any
person
vnto
an
office
,
is
nothing
else
but
his
induing
of
him
with
those
gifts
,
whereby
he
is
made
fit
to
execute
the
same
.
Whosoeuer
then
is
thus
called
by
GOD
and
by
man
,
And
verily
albeit
the
offices
of
Ciuill
and
Ecclesiasticall
gouernours
,
be
distinct
and
diuers
in
themselues
,
yet
they
may
be
co-incident
in
one
person
.
For
otherwise
God
himselfe
would
not
haue
made
Eli
and
Samuel
,
being
Ecclesiasticall
persons
,
the
chiefe
Temporall
gouernours
among
his
owne
people
,
nor
made
the
high
Priests
to
be
ordinary
Assistants
vnto
the
Ciuill
Matrimony
to
be
the
means
for
the
auoiding
of
fornication
and
adultery
,
all
such
of
the
Cleargie
as
haue
not
the
gift
of
Continencie
,
ought
to
vse
the
remedie
of
lawful
Matrimonie
,
yea
after
the
taking
of
the
vowe
of
single
life
.
For
if
no
promise
,
vowe
,
compact
,
or
couenant
made
against
Law
is
of
any
validitie
,
or
ought
to
be
kept
,
then
the
vow
of
single
life
made
by
all
such
that
haue
not
the
gift
of
Continencie
,
being
against
this
Law
and
Commandement
of
God
,
(
For
the
auoiding
of
fornication
,
let
euery
man
haue
his
wife
,
and
let
euery
woman
haue
her
husband
)
is
of
no
validity
or
force
to
binde
any
person
,
bee
he
votary
or
no
votary
,
to
the
obseruation
thereof
.
And
as
for
the
Law
,
that
is
made
by
any
man
whosoeuer
he
be
,
to
binde
them
that
haue
not
the
gift
of
Continency
to
keepe
their
vow
,
it
is
no
Law
at
all
,
seeing
it
is
vniust
and
vnrighteous
,
and
contrary
to
the
holy
and
righteous
Law
of
God
.
QVIST
.
LXXXIX
.
All
Ecclesiasticall
persons
are
subiect
to
the
Ciuill
Magistrate
.
Let
euery
soule
be
subiect
to
the
higher
power
,
for
there
is
no
power
but
of
God
;
and
this
Commandement
is
giuen
by
the
Apostle
,
in
generall
vnto
all
;
Now
if
all
in
generall
ought
to
be
subiect
to
the
higher
power
,
then
euery
one
in
particular
,
be
he
Laike
or
Clerke
.
So
reasoneth
Saint
Bernard
,
writing
to
Caesar
that
which
is
Caesars
,
and
to
God
that
which
is
Gods
.
So
reasoneth
also
Saint
Chrysostome
vpon
the
Chrysost.
in
Ep.
ad
Rom.
Hom.
23.
same
words
of
the
Apostle
.
Let
euery
soule
be
subiect
to
the
higher
powers
.
Albeit
(
saith
he
)
thou
be
an
Apostle
,
albeit
thou
be
an
Euangelist
,
albeit
thou
be
a
Prophet
yea
whosoeuer
thou
be
;
For
this
subiection
doth
not
ouerthrow
godlinesse
.
QVEST.
XC
.
It
doth
belong
to
the
Ciuill
Magistrate
in
his
owne
dominions
,
to
command
all
such
things
to
be
obserued
of
his
subiects
that
concerne
Gods
diuine
seruice
,
and
his
subiects
happinesse
,
and
herein
he
hath
highest
authority
.
The
Ciuill
Magistrate
is
the
Lords
Liefetenant
to
see
all
his
Lawes
obserued
and
kept
,
and
therefore
in
speciall
,
those
which
concerne
Gods
seruice
,
and
the
happinesse
of
his
owne
he
might
meditate
therein
day
and
night
,
and
so
be
made
fruitfull
in
all
good
workes
.
But
at
his
Coronation
he
was
to
haue
it
as
a
King
,
that
hee
might
cause
all
his
subiects
to
obserue
the
same
,
&
that
wholy
and
not
by
halfes
.
And
thus
much
euen
naturall
reason
taught
the
Philosopher
to
auouch
.
The
Ciuill
Magistrate
(
saith
Aristotle
)
Arist.
Moral
.
lib.
1.
cap.
2.
is
the
supreme
gouernour
in
his
owne
Countrey
,
and
he
ought
to
prouide
as
in
generall
,
for
the
good
of
all
his
subiects
,
so
in
particular
,
that
they
might
enioy
the
meanes
whereby
they
might
be
made
happy
and
blessed
.
Now
no
people
can
be
happie
and
blessed
,
vnlesse
they
haue
communion
and
fellowship
with
God
,
and
sincerely
performe
vnto
him
all
such
things
as
doe
concerne
his
diuine
worship
and
seruice
.
Wherefore
the
Ciuill
Magistrate
,
is
to
prouide
that
those
Lawes
be
taught
and
made
knowne
to
his
subiects
,
in
the
which
the
meanes
are
laid
open
how
they
may
haue
Communion
and
fellowship
with
God
,
and
performe
vnto
him
that
religious
seruice
that
is
acceptable
in
his
sight
,
if
that
he
desire
to
haue
them
happie
and
blessed
.
The
which
euery
good
King
ought
to
desire
vnfainedlie
,
euen
as
he
tendreth
his
owne
good
,
seeing
the
happinesse
of
the
subiect
is
the
happinesse
of
the
King
.
QVEST.
XCI
.
The
naturall
man
hath
no
free
will
in
diuine
and
heauenly
things
.
If
all
the
imaginations
of
mans
heart
be
onelie
euill
,
and
that
continuallie
,
and
that
in
the
eie
and
iudgement
of
him
that
Chrysost.
in
Gen.
Hom.
1.
Esay
.
1.
6.
and
therefore
in
his
whole
vnderstanding
and
will
.
And
this
he
learned
of
the
Prophet
Esay
;
The
whole
head
is
sicke
,
and
the
heart
is
heauy
,
from
the
sole
of
the
foote
,
to
the
crowne
of
the
head
there
is
nothing
whole
therein
.
What
good
habilitie
or
freedome
then
is
in
the
will
to
that
which
is
truelie
good
?
QVEST.
XCII
.
The
Church
of
Rome
giueth
to
the
Saints
diuine
honour
.
Religious
faith
,
prayer
,
and
deuotion
are
principall
parts
of
QVEST.
XCIII
.
There
are
no
persons
appointed
by
God
for
Popish
Purgatory
.
All
persons
are
either
beleeuers
,
or
Insidels
and
vnbeleeuers
.
Now
neither
of
these
when
they
receiue
from
GOD
their
discharge
to
depart
out
of
this
world
,
haue
by
his
appointment
any
passe
for
Purgatory
.
Concerning
the
beleeuer
,
be
he
weake
or
strong
in
faith
,
so
hee
be
sound
and
sincere
,
our
blessed
Sauiour
testifieth
,
and
that
by
a
solemne
and
a
doubled
asseueration
,
that
he
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
is
passed
from
death
(
not
to
the
paines
of
Popish
Purgatory
but
)
to
life
,
that
is
,
to
the
vnspeakeable
ioyes
of
heauen
.
And
as
for
all
vnbeleeuers
,
they
are
condemned
already
,
viz.
the
one
is
narrow
and
leadeth
to
life
,
that
is
,
to
heauen
;
and
the
other
broad
and
leadeth
to
destruction
,
that
is
,
to
hell
.
And
therefore
if
our
Popish
paenitents
would
needes
passe
along
to
Purgatory
,
there
to
make
full
satisfaction
to
God
for
their
sinnes
,
which
they
haue
not
throughly
satisfied
for
by
their
workes
of
paenance
,
they
shall
be
able
to
finde
no
way
that
leadeth
thither
.
QVEST.
XCIIII
.
The
miracles
and
doctrine
of
the
Romish
Church
are
fabulous
and
false
by
the
testimonies
of
-
her
owne
-
vulgar
people
.
-
learned
Writers
.
-
the
-
ancient
Fathers
.
-
Canonicall
Scriptures
.
It
is
an
approued
saying
,
that
the
voice
of
the
people
is
the
●…quity
,
and
that
in
euery
controuersie
that
is
betweene
them
&
Index
Expurgatorius
made
,
&
therein
order
taken
to
put
out
diuerse
things
one
of
the
bookes
,
not
only
of
diverse
writers
of
their
owne
side
,
but
also
out
of
the
monuments
of
the
ancient
Fathers
.
What
?
Doe
any
that
trust
to
the
goodnesse
of
their
owne
cause
,
and
to
the
fulnesse
of
the
witnesses
produced
by
themselues
,
maime
,
and
mangle
,
and
curtall
,
and
abridge
their
testimonies
giuen
vnder
their
owne
hands
,
and
set
downe
in
record
by
themselues
,
and
so
suffer
them
not
to
tel
out
to
the
end
fully
and
wholy
their
owne
mindes
?
Verily
hereby
it
is
plaine
and
manifest
that
all
antiquity
is
not
fully
and
wholy
for
them
,
and
therefore
that
such
of
them
at
least
that
make
boast
thereof
are
of
the
number
of
such
haereticks
as
sinne
,
being
condemned
by
Yea
whereas
they
Father
vpon
diuerse
of
the
greatest
lights
of
the
Church
diuerse
Treatises
that
neuer
came
from
them
,
as
the
Liturgies
of
S.
Iames
,
S.
Marke
,
S.
Denis
,
and
the
like
,
and
as
the
Decretall
Epistles
,
fathered
vpon
divers
ancient
Bishops
of
Rome
,
and
produce
out
of
them
diverse
testimonies
for
the
iustifying
of
diuerse
points
of
their
Idolatry
and
superstition
,
hereby
it
is
manifest
that
their
cause
is
very
bad
,
in
that
it
cannot
bee
maintained
but
by
such
counterfeit
and
forged
evidences
.
Lastly
to
conclude
,
if
that
the
gouernours
of
the
Church
of
Rome
were
not
well
witting
to
themselues
in
their
owne
consciences
,
that
the
testimonie
of
God
himselfe
deliuered
in
the
bookes
of
the
Canonicall
Scriptures
,
was
not
directly
against
them
,
why
doe
they
refuse
them
as
authenticall
,
&
as
supreame
iudges
in
those
tongues
wherein
they
were
first
penned
,
by
the
speciall
and
immediate
revelation
of
the
spirit
of
God
,
&
allow
them
that
dignitie
onely
in
the
language
of
the
vulgar
Interpreter
,
who
was
a
man
subiect
to
errour
.
And
why
doe
they
charge
them
being
thus
translated
to
be
obscure
,
ambiguous
,
and
doubtfull
,
and
therevpon
refuse
the
Text
it selfe
to
bee
the
supreame
Iudge
,
vnlesse
it
be
taken
in
that
sense
as
it
is
expounded
by
the
Churches
glosse
,
so
making
the
glosse
better
then
the
text
,
and
seating
it
in
the
place
thereof
.
Yea
why
doe
they
yet
charge
the
Text
it selfe
being
thus
expounded
by
their
Churches
glosse
to
be
an
vnsufficient
Iudge
,
vnlesse
there
be
ioyned
vnto
it
,
as
fellow
Benchers
,
and
Peeres
equall
with
it
in
authority
,
the
bookes
Apochrypha
,
&
vnwritten
verities
and
traditions
.
Vndoubtedly
,
as
it
is
a
very
strong
presumption
,
that
hee
which
disgraceth
the
Lawes
of
his
Prince
is
guilty
of
trespasse
committed
against
them
,
and
so
liable
by
them
to
condigne
punishment
:
so
is
it
an
euident
argument
that
many
of
the
doctrines
of
the
Church
of
Rome
are
condemned
by
the
Canonicall
Scriptures
,
because
they
are
so
disgraced
by
her
,
deare
children
with
diuerse
reproachfull
imputations
.
For
it
is
the
fashion
of
Hereticks
(
as
Irenaeus
saith
)
when
they
are
reproued
by
the
Scriptures
,
to
reproach
and
disgrace
Jren.
l.
3.
cap.
2.
them
,
as
if
they
were
not
right
,
and
as
if
they
were
vttered
ambiguously
,
and
as
if
the
truth
could
not
be
learned
out
of
them
by
such
as
knowe
not
traditions
.
And
therefore
Tertullian
calleth
them
fugitiues
from
the
light
of
the
Scriptures
,
and
further