speaker
D.
B.
P.
TO
THE
MOST
PVISSANT
,
PRVDENT
,
AND
RENOWMED
PRINCE
,
IAMES
the
first
,
by
the
grace
of
God
,
King
of
England
,
Scotland
,
France
,
and
Ireland
,
Defendor
of
the
Faith
,
&c.
MOst
Gratious
and
dread
Souera●gne
.
Albeit
my
slenddr
skill
cannot
affoord
any
discourse
worthie
the
view
of
your
Excellencie
,
neither
my
deadded
,
and
daily
interrupted
,
and
[
](A15735-e810-b)*
*
Not
〈◊〉
but
pers●●s
,
that
studie
〈◊〉
plo●
Treason
persecuted
studies
,
will
giue
me
leaue
to
accomplish
that
little
,
which
otherwise
I
●…ght
vndertake
and
performe
:
Yet
being
●nbolde●ed
,
both
by
your
high
〈◊〉
,
and
gratious
fauour
,
euer
shewed
vnto
all
good
litterature
,
especially
concerning
Diuinitie
:
and
also
vrged
by
mine
owne
bounden
dutie
,
and
particular
affection
;
I
presume
to
present
vnto
your
Highnes
this
sho●…●…ing
●●eatise
.
For
your
exceeding
clemencie
,
●…es
,
and
rare
modestie
,
in
the
most
e●inent
estate
of
to
mightie
a
Monarch
;
as
it
cannot
but
winne
vnto
you
great
loue
,
in
the
h●arts
of
all
considerate
Subiects
:
so
on
the
other
side
doth
it
encourage
them
confidently
to
open
their
mindes
,
and
in
dutifull
manner
to
vnfold
themselves
vnto
their
so
louing
and
astable
a
S●u●rai●ne
.
And
whereas
〈◊〉
the
no
vulgar
praise
of
your
Ma●est●es
p●…e
)
you
haue
made
open
and
often
profession
of
your
vigilancie
and
care
,
to
aduance
the
diuine
honor
of
our
Sa●…
Christ
,
and
his
most
sacred
Religion
:
Then
what
faithfull
Ch●…an
should
slagger
,
or
feare
to
lay
open
,
and
deliuer
publikely
,
that
which
he
assureth
himselfe
to
be
ver●
expedient
,
necessarie
,
and
a
reeable
towards
the
furnishing
,
and
se●ting
forward
of
so
heauenly
a
worke
?
Moreouer
,
if
I
your
Maiesties
poore
subiect
,
haue
by
studie
at
home
,
and
trauaile
abroad
,
attained
vnto
any
small
talent
of
learning
,
and
knowledge
:
to
whom
is
the
vse
and
fruite
thereof
more
due
,
then
vnto
my
so
gra●●ous
,
and
withall
,
so
learned
a
Liege
?
speaker
A.
W.
Is
it
a
dutifull
manner
of
vnfolding
your selfe
,
to
charge
his
Maiesties
gouernment
with
persecution
,
and
that
of
mens
studies
,
with
persecuting
heauily
the
sincere
professors
of
the
onely
true
Catholike
faith
?
with
molesting
grieuously
great
numbers
of
most
ciuill
biects
?
with
mingling
his
gouernment
with
bitter
stormes
of
persecution
?
to
threaten
him
with
feare
of
rebellion
or
treason
?
Indeede
,
I
must
needes
say
,
you
vnfold
your selfe
perhaps
more
than
you
would
.
For
whereas
your
desire
is
to
lie
hid
vnder
the
cloake
of
commending
his
Maiestie
,
for
exceeding
mildnes
,
clemencie
,
affabilitie
,
&c.
before
you
are
aware
,
the
truth
of
your
opinion
breakes
out
,
and
bewraies
it selfe
to
all
the
world
.
speaker
D.
B.
P.
Finally
,
for
a
proofe
of
my
sinceritie
,
affection
,
and
dutifull
loue
towards
your
Maiestie
,
this
may
I
iustly
say
that
in
time
of
vncertaine
fortune
(
when
assured
friends
are
most
certainely
tried
)
I
both
suffered
disgrace
,
and
hinderance
for
it
,
being
stiled
in
Print
,
A
Scotist
in
faction
:
therein
farther
employing
my
pen
in
Atwo-solde
discourse
(
which
I
hope
hath
been
presented
to
the
view
of
your
Maiestie
)
the
one
containing
a
defence
of
your
Highnes
honour
:
the
other
of
your
title
,
and
interest
of
the
Crowne
of
England
.
And
if
then
my
zeale
and
loue
of
truth
,
and
obligation
to
your
Maiestie
,
drew
me
out
of
the
compasse
of
mine
owne
profession
,
to
treate
of
law
courses
:
I
trust
your
benigne
Grace
will
now
licence
me
,
out
of
the
same
fountaine
of
●●ruencie
and
like
zeale
vnto
Gods
t●uth
,
no
lesse
respecting
your
Maiesties
eternall
honour
,
and
heauenly
inheritance
,
something
to
say
in
matters
of
diuinitie
:
hauing
been
the
best
part
of
my
studie
,
for
more
then
thrise
seuer
,
yeares
.
speaker
A.
W.
The
late
quarrels
betwixt
the
professed
,
and
secret
traitors
,
the
Iesuites
and
Priests
,
haue
made
all
men
of
any
iudgement
,
able
to
discerne
,
what
disgraces
and
hinderances
either
part
hath
by
other
;
when
both
parts
can
so
easily
and
suddenly
agree
with
the
good
liking
of
your
lay-Papists
.
The
best
seruice
you
doe
his
Maiestie
,
in
this
book
,
is
that
you
confesse
so
plainly
,
that
both
his
honour
,
and
his
title
to
the
Crowne
of
England
,
were
not
onely
called
into
question
,
but
iniured
,
and
denied
by
your
Popish
saction
.
And
yet
this
intelligence
you
giue
him
,
is
no
newes
:
for
it
was
discouered
before
out
of
a
letter
of
Parsons
in
[
](A15735-e940-b)b
b
〈…〉
the
Iesuites
defence
,
against
the
Secular
Priests
.
speaker
D.
B.
P.
Whereinto
I
may
conueniently
enter
with
that
golden
sentence
,
with
which
your
Maiestie
began
the
Conference
,
holden
in
Ia●…y
last
,
betweene
certaine
of
your
●…cts
,
about
some
controue●sie
〈◊〉
R●ligion
:
A
Ioue
principium
:
conformable
to
that
in
holy
writ
,
I
〈◊〉
〈◊〉
,
a●d
Apoc.
cap.
1.
8.
Omega
,
that
is
,
The
begianing
,
and
the
end
,
saith
our
Lord
:
And
●…ying
it
vnto
Princes
,
I
may
be
bolde
to
say
,
that
nothing
is
more
expedient
,
and
necessarie
for
Kings
:
nothing
more
honourable
,
and
of
be●…
assurance
for
their
estate
,
then
that
in
the
very
beginning
of
their
●a●gne
,
they
take
especiall
o●der
,
that
the
suprea●ne
,
and
most
pu●ssa●t
M●narch
of
heauen
and
earth
,
be
purely
,
and
vprightly
serued
,
aswell
in
their
owne
exemplar
liues
,
as
throughout
their
Dominions
.
For
of
Almighty
God
his
meere
bouncde
and
great
grace
,
they
receiue
and
holde
their
D●adems
and
●…cely
Seep●ers
:
and
cannot
possesse
and
enioy
them
(
their
mighty
Forces
,
and
most
prudent
Counsailes
notwithstanding
)
one
day
longer
,
then
during
his
d●…e
will
and
pleasure
.
Which
that
wise
King
witnesseth
,
speaking
in
the
person
of
Gods
wisedome
,
Per
me
Reges
regnant
,
Pronerb
.
4.
Dan.
4.
By
me
Kings
doe
raigne
.
And
Nabuchodonozer
sometime
King
of
Babilon
,
was
turned
out
to
grase
with
beasts
,
for
seuen
yeeres
,
and
made
to
know
and
confesse
,
that
the
highest
doth
comma●…d
ouer
the
kingdomes
of
men
,
and
disposeth
of
them
,
as
pleaseth
his
d●uine
wisedome
.
But
I
neede
not
stand
vpon
this
poynt
,
being
to
well
knowne
,
and
duely
confessed
by
your
Ma●es●●e
.
speaker
A.
W.
His
Maiestie
wisely
,
and
fitly
applied
the
saying
of
the
Poet
,
to
signifie
,
that
whatsoeuer
we
vndertake
,
must
be
begun
in
the
name
of
God
,
with
desire
,
and
trust
of
his
blessing
.
But
what
conformitie
hath
that
of
Christ
either
with
[
](A15735-e1090-b)c
c
Virg
Eclog.
3
Theoc●
it
.
Idyl
.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Poets
sentence
,
or
his
Maiesties
purpose
,
or
your
owne
application
?
Our
Sauiour
truly
professes
of
himselfe
,
that
he
is
[
](A15735-e1110-b)d
d
R●…
.
〈◊〉
.
1.
8.
11.
&
2.
8.
Alpha
and
Omega
,
the
beginning
and
the
ending
,
which
is
,
which
was
,
and
which
is
to
come
:
the
first
,
and
the
last
:
that
is
eternall
.
Neither
the
Poet
,
nor
the
King
our
of
the
P●●t
intend
to
speake
any
thing
of
Gods
eternitie
.
Neither
can
you
reasonably
apply
that
speech
of
our
Sauiour
,
to
secure
Princes
in
their
estate
,
if
they
begin
their
gouernment
with
Prouiding
for
obedience
to
God
,
by
true
religion
.
But
how
little
agreement
there
is
betwixt
Christs
speech
and
the
Poets
,
it
may
easily
appeare
by
this
;
that
if
his
Maiestie
,
in
stead
of
Abs
loue
Principiu●
,
should
haue
said
,
I
am
Alpha
and
Omega
,
or
Christ
is
Alpha
and
Omega
,
no
man
could
haue
vnderstood
his
meaning
by
his
words
.
speaker
D.
B.
P.
But
●●thence
there
be
in
this
our
most
miserable
age
,
great
diuersities
of
Religions
,
and
but
one
onely
,
wherewith
God
is
truely
serued
and
pleased
,
as
saith
the
Apostle
.
One
body
,
one
Spirit
,
as
you
are
called
into
one
〈…〉
hope
of
your
vocation
,
one
Lord
,
one
Faith
,
one
Baptisme
:
My
most
humble
suite
and
supplication
,
to
your
high
Maiestie
is
,
that
you
to
your
eternall
good
,
will
imbra●e
,
maintaine
,
and
set
forth
that
onely
true
,
Catholike
,
and
Apostolike
faith
,
wherein
all
your
most
royall
progenitors
liued
and
died
or
if
you
cannot
be
wonne
so
soone
,
to
alter
that
Religion
in
which
it
hath
been
your
misfortune
,
to
haue
been
bred
and
brought
vp
:
That
then
in
the
meane
season
,
you
will
not
so
heauily
persecute
,
the
sincere
professors
of
the
other
.
speaker
A.
W.
It
is
an
easie
matter
to
perswade
his
Maiestie
to
maintaine
,
and
set
foorth
the
onely
true
Catholike
and
Apostolike
faith
:
that
is
,
to
doe
,
that
he
doth
alreadie
.
But
the
Romane
religion
hath
neuer
an
one
of
these
properties
:
as
it
will
appeare
in
the
suruay
of
your
reformation
.
Diuers
of
his
Maiesties
progenitors
liued
and
died
in
the
profession
of
true
religion
many
yeeres
before
a
number
of
your
Popish
heresies
were
hatcht
.
Neither
doth
hee
now
maintainc
it
,
because
,
by
Gods
speciall
prouidence
,
he
hath
been
brought
vp
in
it
;
but
for
that
as
it
appeares
in
the
●
Anno
1580.
Iune
20.
Confession
of
Scotland
,
after
long
and
due
examination
his
Maiestie
is
thoroughly
resolued
in
the
truth
by
the
word
and
spirit
of
God
.
Who
would
thinke
that
hee
which
a
little
before
iustlie
commended
his
Maiestie
for
exceeding
clemencie
,
mildnes
,
louingnes
and
affablenes
,
should
now
challenge
him
for
persecuting
heauily
the
sincere
professors
of
the
onely
true
Catholike
and
Apostolike
faith
?
speaker
D.
B.
P.
Very
many
vrgent
,
and
for●ible
reasons
might
be
produced
,
in
fauour
and
de●e●ce
of
the
Catholike
Romane
Religion
,
whereof
diuers
haue
bin
in
most
learned
treatises
,
tendered
to
your
Maiestie
already
.
Wherefore
I
will
onely
touch
three
:
two
of
them
chosen
out
of
the
subiect
of
this
booke
:
The
third
selected
from
a
sentence
of
your
Maiesties
,
recorded
in
the
aforesaid
Conference
.
speaker
A.
W.
I
doubt
not
but
if
those
learned
treatises
,
you
bragge
of
,
be
come
to
his
Maiesties
hands
,
either
they
haue
had
,
or
shal
ere
long
receiue
sufficient
answere
.
In
the
meane
while
,
let
vs
consider
these
your
reasons
.
speaker
D.
B.
P.
And
because
that
argument
is
,
as
most
sensible
,
so
best
assured
,
which
proceedeth
from
a
principle
that
is
either
euident
in
it selfe
or
else
granted
,
and
confessed
for
true
:
My
first
proofe
shall
be
grounded
vpon
that
your
Maiesties
owne
resolute
,
and
constant
opinion
(
as
it
appeareth
in
the
said
Conference
)
to
wit
:
That
no
Church
ought
further
to
separate
it
Pag.
7●
.
selfe
from
the
Church
of
Rome
,
either
in
doctrine
or
ceremonie
,
then
she
hath
departed
from
her selfe
,
when
she
was
in
her
flourishing
,
and
best
estate
.
From
whence
I
deduce
this
reason
:
The
principall
Pillers
of
the
Church
of
Rome
in
her
most
flourishing
estate
,
taught
in
all
poynts
of
Religion
,
the
same
Doctrine
,
that
she
now
holdeth
and
teacheth
;
and
in
expresse
tearmes
condemneth
for
error
and
heresie
,
most
of
those
Articles
,
which
the
Protestants
esteeme
to
be
the
principall
parts
of
their
reformed
Gospell
:
Therefore
if
your
Maiestie
will
resolutely
imbrace
,
and
constantly
defend
that
doctrine
,
which
the
Roman
Church
maintained
in
her
most
flourishing
estate
;
you
must
forsake
the
Protestant
,
and
take
the
Catholike
into
your
Princely
protection
.
speaker
A.
W.
The
most
flourishing
and
best
estate
of
the
Church
of
Rome
is
that
out
of
question
,
of
the
sinceritie
whereof
wee
haue
witnes
in
the
[
](A15735-e1460-b)f
f
Rom.
1.
8.
Scripture
:
from
which
no
Church
ought
,
or
may
depart
:
not
because
they
may
not
dissent
from
the
Church
of
Rome
;
but
because
they
must
hold
the
true
faith
:
for
which
the
Apostle
commends
the
Church
of
Rome
,
that
then
was
.
The
antecedent
of
your
reason
is
false
.
The
Church
of
Rome
,
in
the
Apostles
time
,
did
not
teach
many
of
those
points
that
the
Popish
Romish
Church
now
holds
;
witnes
the
Epistle
to
the
Romanes
,
wherein
diuers
maine
matters
of
her
faith
are
recorded
.
speaker
D.
B.
P.
To
demonstrate
vnto
your
Maiestie
,
that
we
now
hold
in
all
poynts
,
the
very
same
Doctrine
,
which
the
most
approoued
auncient
Doctors
,
and
holy
Fathers
held
and
deliuered
:
Because
it
is
too
long
for
an
Epistle
,
I
reserue
it
to
the
booke
it selfe
,
for
the
poynts
it
handleth
;
and
will
here
briefly
note
out
of
it
,
some
such
old
reprooued
errors
,
that
the
Protestants
doe
reuiue
,
receiue
,
and
auowe
,
as
the
very
sinnewes
of
their
Gospell
.
speaker
A.
W.
The
most
approued
ancient
Doctors
&
holy
fathers
,
were
the
Apostles
,
with
whom
,
how
you
shew
your
agreement
,
in
the
points
,
this
booke
handles
,
wee
shall
see
in
the
particulars
:
All
other
writers
haue
those
properties
in
a
farre
inferiour
degree
:
from
among
whom
,
if
I
would
deale
strictly
with
you
,
I
might
pick
the
Fathers
of
the
Greeke
Churches
,
and
all
those
of
the
Latin
that
were
not
members
of
the
Romane
,
as
it
was
a
distinct
Church
from
all
other
:
For
so
is
the
[
](A15735-e1540-b)g
g
Ambros.
de
sacra
lib.
3.
c.
1
Prosper
de
lib.
a●b
.
ad
Russin
.
Romane
Church
conceiued
,
and
spoken
of
by
his
Maiestie
.
But
I
will
not
presse
you
so
hard
,
though
I
may
chance
to
put
you
in
minde
of
it
now
and
then
.
All
points
that
haue
been
reprooued
by
some
of
the
ancient
writers
are
not
errors
,
and
many
times
the
same
words
haue
not
the
same
meaning
.
speaker
D.
B.
P.
Martin
Luther
the
ring-leader
of
the
new
pretended
reformation
,
layeth
for
the
ground-worke
of
his
Religion
,
That
man
is
iustified
by
[
](A15735-e1610-b)*
*
By
faith
only
,
or
by
faith
a●one
,
were
english
,
so
is
not
,
by
only
faith
.
Aug.
d●
〈◊〉
&
openbus
cap.
●4
.
Cap.
20.
only
saith
:
and
in
this
he
is
applauded
and
followed
of
all
Protestants
:
and
yet
as
testifieth
the
most
sound
witnes
of
antiquitie
,
S.
Austin
,
that
only
faith
is
sufficient
to
Saluation
,
was
an
error
sprung
vp
in
the
Apostles
dayes
;
against
which
,
the
Catholike
Epistles
of
S.
Peter
,
and
S.
Iames
,
and
S.
Iohn
,
were
principally
directed
.
And
the
author
of
that
error
was
that
infamous
Sorcerer
Simon
Magus
;
as
the
blessed
Martyr
Ireneus
hath
recorded
in
his
first
booke
against
heresies
.
speaker
A.
W.
For
the
doctrine
of
iustification
by
faith
onely
,
I
referre
the
reader
to
the
article
of
iustification
.
That
we
are
vnlike
the
heretikes
,
of
whom
S.
Augustine
speakes
,
it
may
thus
ap●…
.
The
faith
they
so
magnified
,
was
a
dead
faith
The
Apostle
(
〈◊〉
[
](A15735-e1760-b)h
h
De
side●…
oper.
cap.
1●
.
Non
quale
〈◊〉
〈…〉
〈◊〉
,
&c.
Austin
,
in
refutation
of
them
)
speaks
not
of
euery
kind
●…
,
by
which
we
beleeue
in
God
;
but
of
that
wholesome
and
truly
●…angelicall
faith
,
the
workes
whereof
proceede
from
loue
.
And
againe
:
How
long
therefore
will
they
be
deceiued
that
promise
themselues
euerlasting
life
by
a
dead
faith
?
Besides
,
they
despised
good
workes
as
needles
,
either
before
,
or
after
iustification
.
[
](A15735-e1800-b)i
i
Hoc
Paulum
arbitra●●
sunt
dic●re
,
〈◊〉
●alum
,
&c.
They
thought
(
saith
Augustine
)
that
Paul
wild
vs
to
doe
euill
that
good
might
come
of
it
.
But
it
was
not
the
Apostles
meaning
(
saith
he
)
that
by
the
professing
and
inioyning
of
faith
,
[
](A15735-e1840-b)k
k
Vt
opera
iustitia
contem
na●tur
.
good
workes
of
righteousnes
should
be
despised
:
But
that
euery
man
might
know
that
he
may
be
iustified
,
[
](A15735-e1860-b)l
l
●…iamsi
legis
opera
non
prae●esterint
.
though
he
haue
not
done
the
workes
of
the
Law
before
.
For
they
follow
him
that
is
iustified
,
not
goe
before
him
that
is
to
be
iustified
.
Yea
[
](A15735-e1880-b)m
m
〈…〉
cap.
20
Simon
the
Sorcerer
doubted
not
,
blasphemously
to
affirme
,
that
the
commandements
of
holy
life
were
giuen
by
the
Angels
,
that
made
the
world
,
who
thereby
[
](A15735-e1910-b)n
n
●…
.
brought
men
into
sla●●rie
.
Of
whom
[
](A15735-e1930-b)o
o
〈…〉
D.
B.
P.
〈…〉
cap.
〈◊〉
〈…〉
Aug.
〈…〉
Theod●ret
saith
,
that
because
men
are
saued
by
grace
and
faith
,
therefore
he
gaue
by
all
meanes
〈◊〉
to
commit
wickednes
.
speaker
A.
W.
An other
principall
piller
of
Fryer
Luthers
Religion
,
con●…
niall
of
free
will
;
wherein
he
iumpeth
with
the
olde
rotten
〈…〉
Manes
,
of
whom
the
Mani●d
cans
were
named
.
Manes
so
denied
free
will
,
that
he
tooke
away
all
assent
of
the
will
,
in
mens
daily
sinnes
,
making
the
necessitie
of
sinning
naturall
,
from
the
creation
,
as
proceeding
from
the
euill
god
,
or
beginning
,
which
he
blasphemously
and
absurdly
deuised
:
[
](A15735-e2040-b)p
p
August
.
d●
side
contra
Manich.
cap.
6.
7.
&
de
hares
.
cap
46.
He
(
saith
Augustine
)
made
two
diuers
beginnings
,
each
contrary
to
other
,
and
both
eternall
.
And
from
these
two
natures
and
substances
of
good
and
euill
;
so
that
he
ascribed
the
beginning
of
sinne
,
not
to
the
freedome
of
will
,
but
to
the
substance
of
the
aduerse
faction
.
Yea
so
faire
proceeded
the
Manichees
,
that
they
affirmed
[
](A15735-e2080-b)q
q
Co●…
.
〈…〉
Ma●ich
.
lib.
〈◊〉
cap.
8.
(
saith
the
same
Augustine
)
that
euery
liuing
creature
had
two
soules
,
[
](A15735-e2100-b)r
r
A
gente
l●…
à
gente
〈◊〉
brarum
.
one
from
light
,
another
from
darknes
.
Manes
brought
in
fatall
necessitie
[
](A15735-e2120-b)s
s
Histor.
l●b
.
〈◊〉
cap.
10.
(
saith
Socrates
)
and
tooke
away
free
will
.
We
contrariwise
acknowledge
that
there
is
but
one
God
,
or
author
of
all
things
created
,
that
he
made
vs
in
our
kinde
perfectly
good
.
That
sinne
came
in
first
by
freedome
of
will
both
in
men
and
Angels
,
and
that
,
by
free
will
,
without
any
necessitie
of
constraint
,
it
is
daily
committed
.
It
appeares
further
,
to
our
comfort
,
in
that
place
of
[
](A15735-e2140-b)t
t
Pr●…●…al
.
co●…
Pelag●…
S.
Hierome
,
that
the
Catholikes
,
or
true
Christians
in
his
time
,
were
in
like
sort
charged
by
the
Pelagians
,
with
the
Manichees
error
,
in
denying
free
will
;
because
they
would
not
confesse
,
that
a
man
may
be
without
sinne
,
if
he
will
:
which
is
one
point
of
difference
betwixt
vs
and
the
Papists
.
speaker
D.
B.
P.
One
Pro●lus
an
erronius
Origenist
taught
that
sinne
was
not
taken
away
〈…〉
in
Baptisme
,
but
only
couered
,
as
is
recorded
by
that
holy
man
,
and
auncient
Father
E●…anius
.
M.
Per●ins
(
in
the
name
of
the
Church
of
England
)
affirmeth
in
like
manner
,
that
originall
sinne
remaineth
still
,
and
raigneth
in
the
regenerate
,
albeit
it
is
not
imputed
vnto
them
.
speaker
A.
W.
Neither
Methodius
,
out
of
whom
[
](A15735-e2270-b)u
u
Epiphan.
tom.
1.
lib.
2.
haeres.
64.
&
ibid.
Methodius
.
Epiphanius
recites
Proclus
opinions
,
in
many
leaues
together
word
for
word
;
nor
Epiphanius
himselfe
refute
that
of
the
remainders
of
sin
,
after
Baptisme
:
rather
they
both
confesse
,
that
the
[
](A15735-e2320-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sproutes
and
branches
of
concupiscence
abide
in
vs
;
yea
that
[
](A15735-e2350-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
sinne
dwels
in
vs
,
by
which
the
diuell
preuailes
.
The
Apostle
(
saith
Methodius
)
Rom.
7.
seemes
to
make
a
three-fold
law
.
The
first
,
the
law
of
the
minde
,
according
to
that
good
that
is
ingrafted
in
vs
.
The
second
,
by
the
assault
of
the
diuell
,
vrging
and
distracting
the
minde
,
by
imaginations
[
](A15735-e2390-b)y
y
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
full
of
passion
.
The
third
,
which
[
](A15735-e2420-b)z
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
triumphs
in
the
flesh
by
sinne
;
which
the
Apostle
calles
the
law
of
sinne
dwelling
in
our
members
.
That
[
](A15735-e2450-b)a
a
Hieronym
.
contra
Pelag.
lib.
1.
in
princip.
Hierom
is
of
our
opinion
in
this
point
,
it
appeares
in
his
booke
against
the
Pelagians
.
speaker
D.
B.
P.
Iouinian
was
accounted
a
Monster
by
S.
Augustine
,
for
defending
honest
Marriage
to
be
of
equall
vertue
,
and
merite
with
chaste
Virginitie
:
and
saith
further
that
this
heresie
was
so
sottish
and
fleshly
;
that
it
could
not
deceiue
any
one
learned
Priest
,
but
onely
some
few
simple
and
carnall
women
.
Yet
this
our
English
champion
blusheth
not
to
affirme
that
marriage
is
not
only
equall
,
but
better
also
in
diuers
respects
than
Perkin
.
pag.
163.
Virginitie
.
speaker
A.
W.
S.
Austin
was
neither
so
ancient
,
nor
so
holie
,
as
S.
Paul
:
hauing
him
on
our
side
,
we
neede
not
feare
the
other
.
But
the
report
,
you
make
of
him
,
is
vntrue
.
For
these
are
his
words
in
English
.
[
](A15735-e2580-b)b
b
August
.
retract
.
lib.
2.
cap.
22.
This
heresie
preuailed
so
much
in
the
citie
of
Rome
,
that
it
is
said
to
haue
throwne
into
the
estate
of
mariage
euen
some
vowed
virgins
,
of
whose
chastitie
there
had
been
no
suspition
before
.
So
farre
is
Augustine
from
calling
them
simple
,
and
carnall
.
Beside
he
addes
(
though
you
will
not
be
knowne
of
it
)
that
he
[
](A15735-e2640-b)c
c
Frangebat
.
weakned
and
ouerthrew
the
holy
single
life
of
holie
men
,
by
rehearsing
and
commending
the
Fathers
,
(
Abraham
,
Isaack
,
Iacob
)
who
were
married
men
.
And
whereas
he
saith
,
it
could
not
come
to
the
deceiuing
of
[
](A15735-e2670-b)d
d
Aliquorum
sacerdotum
.
any
Priests
,
(
for
learned
and
any
one
is
your
glosse
,
besides
the
text
)
he
seemes
to
attribute
it
to
the
short
continuance
thereof
.
It
was
[
](A15735-e2720-b)e
e
August
.
de
haeres
.
cap.
82.
(
saith
he
)
quickly
opprest
and
extinguished
,
and
could
not
come
to
the
deceiuing
of
any
Priests
.
speaker
D.
B.
P.
The
same
olde
reprobate
heretike
,
barked
also
against
approoued
feasts
and
fasting
dayes
,
so
doe
most
of
our
Ministers
at
this
time
.
speaker
A.
W.
Our
Ministers
doe
all
generally
approoue
both
of
feasts
and
fasting
daies
,
keeping
the
former
more
religiously
,
than
you
doe
ordinarily
the
Sabbath
.
The
latter
we
obserue
with
reuerence
and
humilitie
,
whensoeuer
they
are
appointed
.
5.
Eliz.
cap.
5.
Ra●●als
Abri●…ment
of
Ships
and
Shipping
.
Fish
daies
superstitiously
abused
by
you
,
are
ciuilly
retained
by
vs
with
lesse
riot
than
your selues
doe
vse
.
speaker
D.
B.
P.
Vigilantius
was
sharpely
reprooued
by
S.
Hierome
,
in
a
booke
written
against
him
,
and
hath
been
euer
since
vnto
this
day
,
esteemed
a
wicked
heretike
,
for
denying
prayer
to
Saints
,
and
honour
to
be
done
vnto
their
Reli●es
:
And
yet
,
what
poynt
of
Doctrine
is
more
currant
among
the
Protestants
,
than
this
?
speaker
A.
W.
[
](A15735-e2890-b)f
f
In
censura
sua
in
illum
Hieronymilibrum
.
Erasmus
,
not
without
cause
,
findes
want
of
modestie
in
that
treatise
of
Hieroms
;
he
might
haue
found
want
of
truth
too
,
if
Vigilantius
held
no
worse
opinion
,
than
those
you
recite
.
But
of
the
former
,
namely
praying
to
Saints
,
neither
the
one
,
nor
the
other
speakes
a
word
.
And
indeede
it
was
not
the
manner
in
those
daies
to
pray
to
the
Martyrs
,
but
to
pray
[
](A15735-e2930-b)g
g
O●●phr
.
de
ritu
sepeliendi
mortu●●
.
Eusebius
hist.
lib.
7.
cap.
11.
at
their
Tombes
:
which
custome
,
it
should
seeme
remained
till
that
time
,
according
to
the
former
practise
of
the
Christians
,
who
assembled
ordinarily
where
the
Martyrs
were
[
](A15735-e2940-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dorters
,
sleeping
places
.
Tertulliano
Areae
.
ad
Sc●pulam
.
Aug
ad
q.
vul●
,
haeres
.
53.
buried
,
before
they
were
suffered
to
haue
any
Churches
.
speaker
A.
W.
In
like
sorte
,
one
Aërius
to
the
Arrian
heresie
,
added
this
of
his
owne
;
That
we
must
not
pray
for
the
soules
of
our
friends
departed
;
as
S.
Augustine
hath
registred
.
And
doe
not
all
Protestants
imbrace
and
earnestly
defend
the
same
?
This
doctrine
of
prayer
for
the
dead
,
the
deniall
whereof
is
counted
an
errour
in
Aërius
,
hath
no
foundation
in
the
Scripture
,
but
was
built
vpon
the
tradition
of
the
Fathers
,
as
[
](A15735-e3060-b)i
i
Epiphan.
lib.
3.
Tom.
1.
haeres
.
75.
he
,
from
whom
Austin
takes
the
accusation
,
confesseth
.
speaker
A.
W.
A
common
custome
it
was
of
the
Arrians
,
and
of
other
more
auncient
heretikes
,
to
reiect
all
Traditions
,
and
to
rely
onely
vpon
the
written
D.
B.
P.
Lib.
3.
c.
20.
Lib.
1.
con
.
Maximinum
.
word
,
as
testifieth
S.
Ireneus
and
S.
Augustine
.
Doe
not
ours
the
same
,
reiecting
all
Traditions
as
Mans
Inuention
.
A
perilous
error
,
no
doubt
,
to
rest
wholy
vpon
the
written
word
:
that
is
,
to
beleeue
none
but
God
,
in
matters
of
his
owne
worship
and
religion
.
[
](A15735-e3160-b)k
k
Irenaeus
lib.
1.
cap.
20.
Ireneus
,
in
the
places
alleaged
,
hath
no
word
of
reiecting
traditions
:
rather
hee
speakes
the
contrarie
of
Simon
Magu●
,
who
reiected
the
Scripture
,
to
establish
his
owne
deuices
.
S.
Austin
findes
no
fault
with
Maximinus
for
resting
vpon
the
Scriptures
;
nor
indeede
reasonably
could
:
for
it
is
his
own
doctrine
in
that
[
](A15735-e3210-b)l
l
August
.
cont.
Maxim.
lib.
3.
cap.
14.
conference
with
the
Heretike
,
and
[
](A15735-e3220-b)m
m
Cont.
Dona
t
ist
.
lib.
2.
cap.
6
&
de
v●…at
.
〈◊〉
.
●les
.
2.
3.
6.
other
where
.
speaker
D.
B.
P.
Xea●…s
a
Barba●ous
Persian
indeed
,
yet
in
shew
a
counterfeited
Christian
;
is
noted
for
one
of
the
first
among
Christians
,
that
inueyed
against
the
Images
of
Saints
,
and
the
worship
done
by
true
Christians
vnto
them
;
as
both
Nicephorus
,
and
Ced●…
comppen●…
doe
recorde
.
N●ceph
lib.
10.
〈◊〉
.
The
reprobate
Iewes
indeede
before
him
,
and
after
euen
vntill
this
day
,
the
mis●r●an●
.
Turkes
(
enemies
of
all
Christianitie
)
doe
dwell
still
in
the
same
er●…r
:
And
yet
is
not
this
most
vehemently
auer●ed
by
our
Protestants
,
and
all
●alui●●sts
;
although
they
cannot
denie
but
that
aboue
900.
yeares
agoe
,
in
the
second
generall
Councell
holden
at
Nice
,
they
are
by
the
con●●nt
of
the
best
,
and
most
learned
of
the
world
,
for
euer
accursed
that
doe
denie
reuerence
and
worshippe
,
to
be
giuen
vnto
the
Images
of
Saints
?
speaker
A.
W.
[
](A15735-e3340-b)n
n
〈…〉
〈◊〉
of
this
●ame
,
Callistus
,
and
Gregores
,
both
writers
of
histories
.
Nicephorus
(
you
should
haue
added
Callistus
,
that
the
reader
might
haue
knowne
whom
you
meant
,
and
haue
quoted
[
](A15735-e3370-b)o
o
Nicephor
.
Callist.
lib.
16.
cap.
27.
lib.
16.
not
10.
)
who
liued
not
400.
yeeres
since
,
and
[
](A15735-e3380-b)p
p
C●…nus
pag.
290.
Cedrenus
,
who
liued
,
as
it
is
thought
,
about
the
yeere
1058.
are
neither
of
antiquitie
,
nor
credit
to
auow
a
historie
not
recorded
by
any
of
their
ancients
.
But
how
could
Xenaias
,
about
the
yeere
478.
be
one
of
the
first
,
if
the
[
](A15735-e3410-b)q
q
Commentar●
in
Dama●
.
Orthod.
sid.
li.
4.
cap.
17.
Commentarie
vpon
Damascen
say
true
:
That
the
worshipping
of
Images
was
condemned
as
superstitious
,
by
some
,
about
the
beginning
of
the
Gospell
preached
?
Cedrenus
saith
be
was
one
of
the
first
;
Callistus
after
him
more
then
200.
yeeres
,
saith
he
was
the
first
.
speaker
D.
B.
P.
The
[
](A15735-e3490-b)r
r
See
●●y
answere
in
the
treatise
of
images
toward
the
end
.
second
Councel
of
Nice
was
a
conuenticle
of
Idolaters
,
neither
of
the
best
,
nor
of
the
most
learned
;
and
was
presently
after
condemned
by
the
Councell
of
Frankfort
.
I
will
omitte
sundrie
other
heades
of
the
Protestants
Religion
,
by
all
approued
antiquitie
reproued
,
aad
condemned
,
that
I
passe
not
the
boundes
of
an
Epistle
,
and
seeme
ouer
tedious
vnto
your
Maiestie
.
Especially
considering
that
these
are
sufficient
,
to
conuince
that
those
points
(
wherein
the
Protestants
affirme
the
present
Church
of
Rome
,
to
haue
so
farre
degenerate
from
the
auncient
)
are
the
very
essentiall
parts
of
saith
,
then
maintayned
by
the
Romans
:
And
the
contrary
opinions
nothing
else
,
but
wicked
heresies
,
of
old
inuented
,
and
obstinately
helde
against
the
same
Roman
See
,
euen
as
they
are
now
our
time
:
and
of
old
also
condemned
by
the
same
Church
in
her
most
flourishing
and
best
estate
.
Wherefore
your
most
excellent
Maiestie
,
being
resolute
in
that
singular
good
opinion
,
(
that
no
Church
ought
farther
to
depart
from
the
Church
of
Rome
,
then
shee
is
departed
from
her selfe
in
her
flourishing
estate
,
)
must
needes
recall
the
Church
of
England
,
from
such
extrauagant
opinions
,
to
ioyne
with
the
Roman
Church
in
the
aforesaid
articles
,
which
shee
in
her
best
time
helde
for
parts
of
pure
faith
:
And
in
all
others
also
which
they
cannot
directly
proue
(
in
a
lawfull
disputation
before
your
Maiestie
)
to
haue
beene
altred
by
her
,
particularly
naming
the
point
of
Doctrine
;
the
author
o●
the
chaunge
:
the
time
and
place
,
where
,
and
when
he
liued
:
who
followed
him
,
who
resisted
him
,
and
such
other
like
circumstances
,
which
all
bee
easily
shewed
in
euery
such
reuolte
or
innouation
:
because
th●
vigilant
care
of
the
Pastors
of
Christs
flocke
,
haue
bin
alwaies
so
great
,
as
no
such
things
could
be
vnknowne
,
let
slippe
,
or
vnrecorded
.
Thus
much
for
my
first
reason
,
collected
from
the
vntruth
of
the
Protestants
religion
.
speaker
A.
W.
What
are
nine
points
to
nine
skore
;
that
I
may
speake
the
least
?
and
yet
it
is
not
prooued
,
that
any
of
these
were
held
by
the
Romanes
,
whose
faith
[
](A15735-e3580-b)s
s
Rom.
1.
8.
S.
Paul
commends
;
nor
indeed
euer
can
be
.
It
is
enough
for
vs
,
if
we
can
shew
by
record
of
Scripture
,
that
the
doctrine
the
Church
of
Rome
now
holds
,
is
not
that
she
maintained
in
her
best
estate
:
which
we
often
haue
done
,
and
alwaies
will
be
ready
to
doe
.
Is
it
not
a
good
plea
in
law
,
to
prooue
by
ancient
euidences
and
deedes
,
that
the
land
was
mine
,
vnlesse
I
can
shew
when
,
and
how
the
possession
of
euery
house
,
Medow
,
Close
,
&c.
was
lost
?
yet
it
stands
you
vpon
to
proue
how
you
came
by
it
,
and
by
what
right
you
hold
it
.
Which
you
must
doe
,
when
all
comes
to
all
,
by
the
Scripture
,
or
else
your
title
will
neuer
be
good
.
speaker
D.
B.
P.
The
second
shall
be
grounded
vpon
the
vngodlines
of
it
,
where
I
wil
let
passe
that
high
point
of
impiety
,
that
they
make
God
(
who
is
goodnes
it selfe
)
the
author
of
all
wicked
actions
,
done
in
the
world
:
[
](A15735-e3640-b)*
*
Two
monstrous
vntr●…
〈◊〉
haue
shewed
else
where
.
And
will
besides
say
nothing
of
that
their
blasphemie
against
our
Sauiour
Iesus
Christ
,
that
he
ouercome
with
the
paines
of
his
passion
vpon
the
Crosse
,
did
doubt
,
(
if
not
dispaire
)
of
his
owne
saluation
:
being
vnwilling
to
touch
any
other
poynts
,
then
such
as
are
afterwards
discussed
in
this
booke
.
speaker
A.
W.
You
may
well
let
both
these
passe
:
for
they
are
your
slanders
,
not
our
opinions
,
as
hath
been
shewed
sufficiently
[
](A15735-e3680-b)t
t
In
my
answere
to
the
12.
Articles
.
part.
2.
art.
5.
and
part.
1.
art.
4.
The
disdaine
is
at
your
idolagrie
,
not
at
the.
elsewhere
.
The
triumphant
Citizens
of
heauen
(
who
enioy
the
presence
of
God
,
and
happiest
life
that
can
be
imagined
)
are
by
Protestants
disdainfullie
termed
,
Dead
men
,
and
esteemed
neither
to
haue
credit
with
God
to
obtaine
any
thing
,
nor
any
care
or
compassion
on
men
,
among
whom
they
once
liued
and
conuersed
so
kindly
.
The
Saints
departed
we
loue
and
honour
,
but
are
forced
to
call
them
dead
men
,
as
[
](A15735-e3720-b)u
u
De
vera
relig.
cap.
55.
Austin
doth
,
by
reason
of
your
Idolatrie
;
with
the
same
disdaine
,
in
our
weake
measure
,
with
which
the
[
](A15735-e3740-b)*
*
Phil.
3.
2.
Gal.
5.
2.
Apostle
disgraced
Circumcision
.
Of
their
credit
with
God
we
doubt
not
;
their
care
of
men
we
denie
not
:
but
[
](A15735-e3750-b)x
x
See
my
answere
to
12.
Articl
.
par.
1.
art.
4.
H.
What
does
your
Po●e
,
that
may
release
them
all
and
will
not
?
wee
know
no
calling
they
haue
to
become
our
mediatours
,
with
dishonour
to
God
and
Christ
.
And
as
for
the
poore
soules
departed
,
who
in
Purgatorie
fire
pay
deare
for
their
former
delightes
and
pleasures
;
they
depriue
them
of
all
humane
succour
,
by
teaching
the
world
to
beleeue
that
there
is
no
such
matter
.
speaker
D.
B.
P.
[
](A15735-e3800-b)y
y
See
my
answere
to
12.
Articl
.
part.
1.
art.
4.
l.
Vtterly
vntrue
.
We
depriue
them
of
nothing
,
that
God
in
the
Scripture
allowes
them
.
Prooue
your
Purgatorie
thence
,
and
we
will
confesse
our
error
.
Concerning
vs
Christians
yet
liuing
on
earth
,
there
is
no
lesse
impietie
in
their
opinions
:
For
they
teach
that
the
best
Christian
is
no
better
in
effect
,
then
a
whited
Sepulchre
,
being
inwardly
full
of
all
wickednes
,
and
mischiefe
;
and
onlie
by
an
outwarde
imputation
of
Christs
righteousnes
vnto
them
,
are
accepted
of
God
for
iust
.
To
thinke
that
there
is
inherent
in
the
soule
of
Man
,
any
such
grace
of
God
,
as
doth
cleanse
it
from
sinne
,
and
make
the
man
iust
in
his
sight
;
is
with
them
,
to
We
acknowledge
such
a
grace
,
though
not
to
iustification
.
raze
the
foundation
of
Religion
,
and
to
make
Christ
a
Pseudochrist
:
wherein
,
I
know
not
whether
they
be
more
enuious
against
the
good
of
Man
,
then
they
are
iniurious
,
either
to
the
inestimable
value
of
Christs
blood
,
as
though
it
could
not
deserue
any
better
estate
for
his
fauourites
:
or
vnto
the
vertue
and
efficacie
of
the
holy
Ghost
;
as
not
being
able
(
by
likeliehood
)
to
purge
mens
soules
from
sinne
,
and
endue
them
with
such
Heauenly
qualities
.
I
omitte
the
disgrace
thereby
don
to
the
Blessed
God-head
it selfe
,
making
the
Holie
of
Holies
,
father
willing
to
couer
and
cleake
our
iniquitie
,
then
to
cure
it
.
And
contrarie
to
his
infinite
goodnes
,
to
loue
them
whom
hè
seeth
defiled
with
all
manner
of
abhominations
.
speaker
A.
W.
We
acknowledge
euery
true
Christian
to
be
righteous
in
the
sight
of
God
after
iustification
,
by
[
](A15735-e3890-b)z
z
1.
Cor.
6.
11.
inherent
,
though
imperfect
,
righteousnes
;
and
account
none
whited
sepulchers
,
but
those
that
bragge
or
make
shee
of
holines
,
[
](A15735-e3900-b)a
a
Matth.
23.
27
being
but
hypocrites
.
We
ascribe
our
iustification
wholy
and
onely
to
the
mercie
of
God
,
in
[
](A15735-e3910-b)b
b
Rom.
4.
3
,
4
▪
●…
.
forgiuing
our
sinnes
,
for
Christs
obedience
,
by
accounting
[
](A15735-e3920-b)c
c
●…
.
faith
to
vs
for
rightcousnes
.
We
enuie
not
the
good
of
man
,
but
preferre
Gods
truth
before
mans
pride
.
Our
Sauiour
Christs
sacrifice
we
megnifie
,
as
infinitly
perfect
;
but
wee
know
the
whole
e●…t
thereof
is
not
perfected
at
once
in
vs
,
though
the
holie
Ghost
be
of
infinit
power
,
which
,
in
respect
of
vs
,
is
limited
by
the
gratious
and
wise
prouidence
of
God
.
We
teach
that
God
doth
not
onely
couer
our
sinnes
,
by
forgiuing
them
;
but
cure
our
corruption
,
by
abolishing
it
wholy
,
yet
[
](A15735-e3930-b)d
d
1.
Cor.
13
▪
〈◊〉
.
Rom.
7.
23.
2.
Cor.
12.
9.
by
little
and
little
.
His
loue
depends
not
vpon
our
righteousnes
:
for
he
loued
vs
,
[
](A15735-e3940-b)e
e
Rom.
5.
8.
1.
Ioh
4.
10.
when
wee
were
most
vnrighteous
:
but
vpon
the
estate
of
[
](A15735-e3950-b)f
f
Gal.
4
6.
Rom.
8.
15.
being
his
sonnes
,
members
of
his
beloued
sonne
Iesus
Christ
,
and
[
](A15735-e3960-b)g
g
Ephe●
.
1.
3.
〈◊〉
elected
to
adoption
and
saluation
by
him
,
before
the
foundation
of
the
world
was
laid
.
speaker
D.
B.
P.
Vnto
these
paradoxes
,
impious
against
God
,
and
slaunderous
to
man
:
If
it
will
please
your
Maiestie
to
adde
,
the
prophane
carnallity
of
some
other
poynts
of
the
Protestant
Doctrine
;
you
will
(
doubtles
)
in
short
time
loath
it
.
As
for
example
:
I
hat
it
is
as
good
and
godly
,
by
eating
,
to
And
ea●e
of
vn●…
.
feede
the
bodie
,
as
to
chastize
it
by
fasting
.
That
it
is
as
holy
,
to
fulfill
the
fleshly
desires
of
it
by
Mariage
,
as
by
Continencie
,
to
mortifie
them
;
yea
that
it
is
flat
against
the
word
of
God
to
vow
Virginitie
:
And
also
contrarie
to
his
blessed
will
to
bestowe
our
goods
on
the
poore
,
and
to
giue
our selues
wholy
to
prayer
,
and
fasting
.
All
which
,
this
Aduocate
of
the
English
Congregation
teacheth
express●e
Is
this
the
puritie
of
the
Gospell
?
Or
is
it
not
rather
the
high
way
to
Pag.
132.
162.
16●
.
Epicurisme
,
and
to
all
worldly
vanitie
,
and
iniquitie
?
speaker
A.
W.
To
chastice
the
bodie
by
fasting
wee
hold
it
not
only
good
,
but
of
tentimes
[
](A15735-e4070-b)h
h
1.
Cor.
9.
27.
necessary
:
though
we
acknowledge
neither
merit
,
nor
satisfaction
in
it
,
which
accompanie
your
popish
fasts
.
Mortification
of
[
](A15735-e4080-b)i
i
Rom.
6.
〈◊〉
Col.
3.
5.
all
kindes
of
lusts
,
not
only
that
one
,
we
account
a
necessarie
part
of
sanctification
;
neither
doe
wee
allow
mariage
to
fulfill
the
lust
of
the
flesh
,
[
](A15735-e4090-b)k
k
1.
Cor.
7.
2.
〈◊〉
.
but
to
remedie
it
:
vowing
of
virginitie
we
approoue
not
,
because
a
man
cannot
be
sure
that
he
shall
keepe
his
vow
alwaies
,
though
for
a
time
he
be
able
:
besides
,
all
lawfull
vowes
being
things
indifferent
,
[
](A15735-e4100-b)l
l
1.
Cor
6
12.
charitie
must
giue
iudgement
of
excediencie
in
making
th●n
.
[
](A15735-e4110-b)m
m
See
my
answ●…
〈◊〉
the
〈◊〉
of
V●…
.
To
make
prayer
and
fasting
our
whole
worke
,
is
to
liue
in
the
world
without
a
calling
.
To
giue
away
our
goods
to
the
poore
,
so
to
become
chargeable
to
others
,
is
to
tempt
God
,
and
burthen
the
Church
:
to
doe
it
with
opinion
of
merit
,
is
popish
pride
against
Gods
glorie
.
speaker
D.
B.
P.
I
neede
not
ioyne
hereunto
,
that
they
teach
it
to
be
impossible
to
keepe
Gods
Commaundements
;
and
therefore
in
vaine
to
goe
about
it
:
And
fa●ther
,
that
the
best
worke
of
the
righteous
man
,
is
defiled
with
I
deny
both
your
consequences
.
Borrowed
out
of
the
twelue
Articles
,
and
answered
by
me
heretofore
.
Rom.
6.
sinne
.
Wherefore
,
as
good
for
him
to
leane
all
vndone
,
as
to
doe
any
.
Nay
,
if
this
position
of
theirs
were
true
,
it
would
to
low
necessarilie
,
that
all
men
were
bound
vnder
paine
of
damnation
,
neuer
to
doe
any
good
deede
,
to
long
as
they
liue
:
for
that
their
good
deede
being
stayned
with
sinne
,
cannot
but
deserue
the
hyre
of
sinne
,
which
according
to
the
Apostle
is
:
Death
euerlasting
.
If
your
Maiesties
important
affaires
,
would
once
permit
you
to
consider
maturely
of
these
impieties
,
and
many
other
like
absurdities
,
wherewith
the
Protestant
Doctrine
is
stuffed
:
I
dare
be
bold
to
say
that
you
would
speedely
either
commaund
them
,
to
reforme
themselues
,
and
amend
their
errors
;
or
fairely
giue
them
their
Congie
.
speaker
A.
W.
We
say
it
is
[
](A15735-e4240-b)n
n
See
my
answere
to
12.
Articl
.
part.
2.
art.
3.
impossible
to
keepe
Gods
commandements
perfectly
to
iustification
;
but
wee
denie
,
that
therefore
it
is
in
vaine
to
goe
about
it
.
Yea
we
truly
affirme
,
that
we
are
[
](A15735-e4250-b)o
o
1.
Cor.
15.
58
bound
to
doe
our
best
endeuour
,
and
shall
haue
acceptation
and
reward
of
our
workes
from
God
,
though
not
vpon
any
desert
of
ours
.
[
](A15735-e4260-b)p
p
●o
the
12.
Art.
part.
2.
art.
2.
That
our
best
workes
are
tainted
with
imperfections
we
professe
plainly
:
That
they
are
therefore
to
be
left
vndone
,
neither
we
say
,
nor
you
can
prooue
:
The
imperfection
that
cleaues
to
them
,
is
by
all
good
meanes
to
be
auoyded
,
but
the
workes
to
be
performed
:
for
it
is
not
the
worke
,
but
the
imperfection
in
it
that
is
forbidden
.
speaker
D.
B.
P.
I
will
close
vp
this
my
second
reason
,
with
this
Epiphoneme
.
That
it
is
impossible
for
a
Protestant
,
firmely
cleaning
to
the
grounds
of
his
owne
Religion
,
to
hope
for
any
saluation
.
For
they
doe
,
and
needes
must
graunt
,
that
no
man
can
be
saued
without
a
liuely
faith
;
and
also
that
a
liuely
faith
cannot
be
without
charitie
,
for
otherwise
it
were
dead
:
Now
then
to
the
purpose
;
No
Protestant
can
haue
charitie
:
for
as
witnesseth
Saint
Iohn
.
This
is
the
charitie
of
God
,
that
we
keepe
his
commaundements
.
But
it
is
impossible
(
according
to
the
Protestants
)
to
keepe
the
commandements
:
〈◊〉
Epist.
cap.
5.
3
therfore
also
impossible
to
haue
charitie
;
Which
is
the
●ulnes
of
Rom
13.
the
lawe
:
and
consequently
impossible
to
haue
a
liuely
faith
,
which
cannot
be
without
charitie
.
And
so
finally
through
want
of
that
l●uely
feeling
faith
,
whereby
they
should
lay
hold
on
Christs
righteousnesse
,
to
hale
and
apply
that
vnto
themselues
,
they
can
haue
no
hope
at
all
,
of
any
fauour
,
and
grace
at
Gods
hands
:
Without
which
they
must
needes
assure
themselues
of
eternall
damnation
,
in
steede
of
their
pretended
certain●…
of
saluation
.
speaker
A.
W.
True
charitie
,
though
not
perfect
,
may
be
had
in
this
life
,
and
by
it
the
commandements
of
God
may
bee
,
and
are
kept
,
though
not
perfectly
:
so
that
a
Protestant
,
firmely
cleaning
to
the
grounds
of
his
religion
,
may
yet
hope
for
saluation
.
speaker
D.
B.
P.
To
these
two
arguments
,
gathered
out
of
the
treatise
following
,
I
adde
a
third
,
collected
from
these
your
owne
memorable
wordes
related
in
the
aboue
named
conference
:
viz.
Are
wee
now
come
to
that
passe
,
Pag.
69.
that
we
must
appeache
Constantine
of
Poperie
and
superstition
?
Which
argueth
that
your
Maiestie
iudgeth
them
,
to
haue
little
regard
of
either
piety
or
ciuility
,
that
would
admit
such
a
thought
into
their
minde
,
as
that
the
first
Christian
Emperour
(
our
most
renowned
countriman
)
should
bee
nousled
and
brought
vp
in
superstition
:
wherein
your
Maiestie
hath
great
reason
,
for
he
was
most
carefully
instructed
,
and
taught
the
Christian
Religion
,
by
such
holy
Confessors
,
whose
sinceritie
in
faith
had
bin
tried
in
the
hotte
furnace
of
many
strange
persecutions
:
And
he
farther
had
the
good
happe
to
see
,
and
heare
together
in
the
first
generall
Councell
of
Nice
,
many
of
the
holiest
,
and
best
learned
Bishops
of
Christendome
.
Therefore
,
is
it
most
vnlikely
that
so
Royall
a
Person
,
deuoted
to
Religion
,
add
hauing
so
good
meanes
to
attayne
to
the
perfect
knowledge
thereof
,
as
no
man
could
haue
better
;
should
neuerthelesse
in
the
purest
time
of
it
,
be
mis-ledde
into
errour
,
and
superstition
.
If
then
,
it
may
be
prooued
,
that
this
most
Christian
Emperour
(
the
glittering
ornament
of
our
noble
Iland
)
did
beleeue
such
articles
of
the
present
Roman
Church
,
as
the
Protestants
teach
not
to
be
beleeued
:
Will
not
your
Maiestie
rather
ioyne
in
faith
with
so
pee●les
a
Prince
,
who
by
the
consent
of
all
antiquitie
,
was
for
certaine
right
well
enformed
,
then
with
these
,
whome
(
doubtles
)
most
men
deeme
to
be
pittifullie
deceiued
'
Now
that
Constantine
was
of
the
same
opinion
,
in
matter
of
Religion
,
with
the
present
Church
of
Rome
,
may
euidently
bee
gathered
out
of
this
that
followeth
.
speaker
A.
W.
He
that
denies
Constantine
to
haue
been
a
worthie
,
a
singular
instrument
of
God
,
for
the
good
of
his
Church
,
wrongs
the
worthie
Emperour
,
and
sinnes
against
God
.
But
the
triall
of
doctrine
is
to
be
fetched
,
not
from
the
opinions
and
examples
of
men
,
though
neuer
so
holie
,
but
from
the
Holie
of
Holies
.
It
may
not
seeme
strange
if
superstition
were
crept
into
the
Church
before
Constantines
time
,
when
the
[
](A15735-e4520-b)q
q
2.
Thes.
2.
7.
Apostle
witnesses
,
that
euen
in
his
daies
the
mysterie
of
iniquitie
was
alreadie
begun
.
speaker
D.
B.
P.
First
,
he
was
so
affectionate
vnto
the
signe
of
the
Crosse
,
that
hee
would
haue
it
gloriouslie
appeare
,
both
abroade
in
his
business
,
and
at
home
in
his
Pallace
:
and
in
the
middest
of
the
Citie
of
●o●e
▪
with
this
Euseb.
de
vita
Constan.
lib.
3.
cap.
2.
Lib.
2.
cap.
14
:
Lib.
4.
cap.
26.
Posie
:
In
this
signe
of
saluation
,
I
haue
deliuered
the
Cittie
.
W●…
it
also
he
blessed
his
visage
.
With
fasting
and
other
corporall
affliction
,
he
chastized
his
body
,
that
he
might
please
God
.
He
with
incredible
admiration
,
honored
prosessed
Virgins
,
and
made
lawes
in
their
fauour
.
He
builded
many
Churches
in
honour
of
the
Apostles
,
and
Martyrs
.
Ibidem
lib.
3.
cap.
47.
&
alibi
.
Ch●y
●…om
.
66.
ad
pop.
Antioth
.
And
as
S.
Chrysostome
recordeth
:
He
that
was
reuested
in
purple
,
went
to
embrace
the
Sepulchres
of
S.
Peter
,
and
S
Paul
,
and
all
Princely
state
laide
aside
,
stood
humbly
praying
vnto
the
Saints
,
that
they
would
bee
intercessors
for
him
vnto
God
.
He
farther
tooke
order
for
the
burying
of
his
owne
body
,
in
the
middest
of
the
Tombes
of
the
twelue
Apostles
,
that
after
his
death
he
might
be
partaker
of
the
prayers
,
which
should
be
there
offered
in
the
honour
of
the
Euseb.
in
vita
Const.
lib.
4.
c.
60
Ibid.
cap
71.
Apostles
.
Neither
was
he
frustrated
of
his
holy
desire
for
as
it
followeth
in
the
71.
Chapter
of
the
same
booke
,
at
his
funerals
,
the
people
ioyning
with
the
Priests
,
with
many
●cares
,
and
great
sighs
,
powred
out
prayers
for
the
good
Emperours
soule
.
Againe
,
at
a
〈◊〉
feast
which
he
held
at
the
dedication
of
the
Church
built
by
〈◊〉
Ierusalem
;
some
of
〈◊〉
cleargie
preached
and
expounded
the
holy
Scriptures
:
and
o
the
〈◊〉
me
with
vnbloudie
Sacrifice
,
and
●…st
all
cons●cr●lions
,
appeased
the
Godhead
,
and
prayed
for
the
Ibidem
de
vi●a
Const.
li.
4.
ca.
45
h●●lth
of
he
Prince
.
Moreover
this
●…alous
E●pero●r
reprehended
Acasius
,
(
a
Nouatian
h●…ke
)
〈◊〉
saying
,
that
it
was
not
in
the
power
of
Priests
,
but
of
Zozom.
lib●
.
1.
hist.
Eccl.
cap.
21
God
only
to
forgiuesinnes
.
Finally
,
toward
true
Bishops
,
the
law
full
Pastors
of
Christs
Church
,
he
caried
such
a
reuerend
〈◊〉
that
being
in
the
Councell
of
Nice
,
he
would
not
●iue
dow●e
,
●efore
they
〈◊〉
back●ed
vnto
him
so
to
doe
.
And
Socr
hist.
lib.
1.
cap.
5.
was
so
farre
〈…〉
vpon
h●●
to
〈◊〉
p●came
iudge
,
in
causes
Ecclesiasticall
;
that
hee
〈◊〉
th●re
profesied
,
that
it
did
not
belong
to
him
to
iudge
of
Bishops
〈◊〉
to
be
iud●…
by
them
.
It
was
not
the
〈◊〉
,
but
the
thing
signified
,
viz.
Christ
crucified
,
to
which
Constantine
shewed
his
affection
,
and
by
whom
he
obtained
all
his
victories
;
[
](A15735-e4820-b)r
r
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
this
God
,
not
by
this
signe
.
The
chastising
of
his
bodie
was
not
to
please
God
by
the
worke
wrought
,
but
to
fit
himselfe
to
prayer
,
whereby
hee
might
obtaine
mercie
,
[
](A15735-e4860-b)s
s
Euseb.
de
vita
Constant.
li.
2.
cap.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
saith
Eusebius
,
appeasing
God
by
supplication
.
To
make
virginitie
a
more
diuine
life
than
the
maried
estate
,
as
[
](A15735-e4900-b)t
t
ib.
4.
cap.
26
Eusibius
in
that
place
calles
it
,
is
to
say
Adam
liued
a
more
diuine
life
before
God
created
Eua●
,
than
he
could
doe
afterward
;
and
so
to
make
her
not
an
helpe
,
but
an
hinderance
to
him
.
[
](A15735-e4940-b)u
u
De
●aud
Constant.
〈◊〉
.
Eusebius
speakes
not
of
the
Apostles
,
but
of
the
Martyrs
,
to
whom
the
Churches
were
dedicated
,
but
to
God
onely
,
and
were
called
the
Lords
houses
,
Dominicae
,
[
](A15735-e4970-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Kyrch
,
Churches
.
They
were
also
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
because
they
were
built
in
honour
of
the
Martyrs
,
but
because
(
as
I
shewed
before
)
the
Christians
vsed
anciently
to
assemble
in
the
places
[
](A15735-e5020-b)x
x
Euseb.
hist.
lib.
5.
cap.
2.
where
the
Martyrs
had
been
buried
;
or
because
of
Christ
who
was
accounted
the
prince
of
Martyrs
,
in
respect
of
whom
the
Martyrs
refused
the
name
,
as
belonging
properly
to
him
.
Therefore
Eusebius
calles
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
the
translator
terme
it
Martyrum
domum
,
in
stead
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
This
testimonie
out
of
Chrysostome
may
well
be
suspected
,
[
](A15735-e5090-b)y
y
Plessy
de
Missa
lib.
3.
cap.
15.
being
in
the
same
words
in
a
Sermon
falsely
attributed
to
Austin
,
de
Sancto
Paulo
,
and
alleaged
out
of
a
later
writer
one
Theodorus
Daphnopathus
,
by
Garret
a
Chanon
at
the
least
,
we
may
well
remember
that
caueat
of
[
](A15735-e5130-b)z
z
Biblioth.
li.
6.
Annot.
152.
Sixtus
Sene●sis
,
and
take
the
speech
to
be
hyperbolicall
.
It
[
](A15735-e5160-b)a
a
Chrysost.
ad
Pop.
Antioch
.
honul
.
66.
was
the
Apostles
glorie
,
that
people
in
such
multitudes
came
to
the
places
of
their
buriall
to
pray
,
though
they
prayed
not
to
them
;
nor
thought
their
prayers
euer
a
whit
the
better
,
because
they
were
made
there
.
And
where
there
is
mention
in
Eusebius
of
the
peoples
praying
for
the
Emperour
(
with
more
zeale
than
knowledge
)
there
is
no
mention
of
honouring
the
Apostles
by
prayer
.
He
should
haue
said
with
[
](A15735-e5190-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vnbloodie
sacrifices
;
which
were
not
Mastes
,
but
[
](A15735-e5210-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
prayers
,
and
perhaps
some
offerings
for
reliefe
of
the
poore
,
and
maintaining
of
the
Temple
.
Your
author
saies
that
Acasius
affirmed
this
onely
of
the
sinne
that
is
to
death
.
Hereupon
the
Emperour
replied
;
Set
vp
a
ladder
for
thy selfe
(
Acasius
)
and
goe
alone
into
heauen
:
[
](A15735-e5260-b)d
d
Quae
quidem
arbitror
imperatorem
&c.
Non
quo
eum
laudaret
.
which
(
saith
he
)
I
thinke
the
Emperour
said
to
Acasius
,
not
that
he
might
commend
him
,
but
that
men
might
thinke
,
that
they
are
not
free
from
the
staine
of
sinne
.
Sozomen
,
that
writes
the
historie
,
thinkes
the
Emperour
did
not
intend
to
praise
Acasius
,
but
to
instruct
other
;
you
affirme
peremptorily
that
the
Emperour
reprehended
him
.
speaker
D.
B.
P.
[
](A15735-e5330-b)e
e
Socrat
hist.
lib.
1.
cap.
5.
It
pleased
the
gracious
Emperour
so
much
to
honour
those
worthie
and
reuerend
Fathers
;
but
it
becomes
not
your
Bishops
or
Popes
therefore
to
exact
such
behauiour
of
their
Soueraignes
;
and
much
lesse
to
make
them
[
](A15735-e5340-b)f
f
As
Gregory
the
7.
s●raed
the
Emperour
Henry
the
4.
his
wi●e
and
eldest
sonne
.
B●nno
.
daunce
attendance
barefooted
,
or
[
](A15735-e5350-b)g
g
As
Frederick
the
1.
did
to
Pope
Hadrian
the
4.
hold
their
stirrups
:
as
for
that
profession
of
the
good
Emperour
,
it
shewes
●is
zeale
,
but
prooues
not
that
Princes
may
not
iudge
Bishops
,
being
their
subiects
:
especially
since
the
reason
is
strong
,
for
Soueraignes
principally
,
for
Bishops
,
but
as
their
deputies
.
[
](A15735-e5360-b)h
h
Ruffin
.
hist.
lib.
1.
cap.
5.
You
(
saith
the
Emperour
)
are
appointed
gods
to
vs
,
and
it
is
not
conuenient
that
man
should
iudge
gods
;
but
he
only
,
of
whom
the
[
](A15735-e5390-b)i
i
Psalm
.
82.
1.
Ruffi
lib.
1.
hist.
cap
2.
Psalmist
saith
,
God
sits
in
the
assemblie
of
gods
.
If
then
this
right
Puissant
Emperor
,
and
most
sincere
Christian
,
reuerenced
the
Sacrifice
of
the
Masse
,
and
beleeued
that
there
was
power
in
Priests
to
remitte
sinnes
,
that
Saints
were
to
be
prayed
vnto
,
and
that
prayer
was
to
be
made
for
the
dead
,
and
such
like
,
as
appeareth
by
the
euident
testimonie
,
o●
most
approued
Author
,
that
liued
with
him
:
hath
your
Maiestie
any
cause
to
doubt
,
but
that
in
matters
of
faith
,
he
agreed
with
the
present
Romane
Church
?
Wherefore
my
hope
and
trust
in
Almighty
God
is
,
that
you
in
your
high
wisedome
,
vpon
mature
and
due
consideration
,
how
many
old
condemned
errors
the
Protestants
holde
;
and
with
a●lwell
weighing
that
the
whole
frame
of
their
Doctrine
tendeth
to
the
disgracing
of
God
,
and
his
Saintes
,
to
the
discouragement
of
men
,
from
well
doing
,
and
doth
(
as
it
were
)
loosen
the
reines
vnto
all
fleshly
liberty
,
will
in
time
make
a
most
Godly
resolution
,
to
imitate
that
famous
Emperour
Constantine
.
He
contrary
to
his
former
education
,
embraced
with
a●h
spower
that
same
Romane
Religion
,
which
we
now
professe
:
And
(
which
is
worthy
to
be
obserued
)
he
feared
nothing
the
contrarie
disposition
of
the
multitude
,
or
greater
part
of
his
subiects
,
that
were
wholy
led
another
way
.
But
following
the
blessed
example
of
his
most
vertuous
Mother
S.
Hel●●a
,
reposed
himselfe
in
the
powerfull
assistance
of
the
Almightie
,
and
chas●●
all
other
Religions
into
corners
,
setting
vp
and
firmely
●stablshing
the
Roman
Th●re
can
b●e
no
cause
aleadged
,
why
your
Maiestie
may
not
doe
the
like
,
i●●t
shall
please
God
effectuallie
to
stirre
vp
your
gratious
mi●●e
,
and
〈◊〉
bend
your
hart
to
vndertake
it
:
for
at
that
time
there
was
more
likelyhoode
of
resistance
,
then
now
:
and
no●
much
more
helpe
at
hand
,
if
any
resistance
should
be
offered
.
speaker
A.
W.
If
all
you
haue
said
were
prooued
,
as
it
is
not
,
there
are
yet
many
more
monstrous
abominations
in
the
Romish
superstition
,
at
no
hand
to
be
approoued
or
tolerated
.
speaker
D.
B.
P.
Pardon
me
deere
Soueraigne
,
if
before
I
finish
this
argument
,
I
seeme
ouer-bold
here
to
present
vnto
your
memory
,
that
all
your
most
gracious
and
Godly
Progenitors
,
and
all
our
holy
Predecessors
,
who
now
(
assuredly
)
stande
before
the
tribunall
of
God
;
doe
demaund
and
expect
no
lesse
at
your
handes
.
For
they
founded
not
Bishop●icks
,
Deaner●es
,
and
other
spirituall
●●inges
:
th●y
builded
not
Colleges
,
and
Schooles
,
for
Protestants
or
their
●…s
Ponder
well
ther●fore
I
beseech
your
Maiestie
,
whether
they
doe
not
,
or
may
not
iustly
chalenge
of
you
(
to
whom
the
administration
of
iust●●
belongeth
.
)
to
see
and
proui●e
:
that
such
Churches
,
Church-●●ing●
,
and
spirituall
rewarde
,
of
learning
,
as
they
erected
and
bequeathed
to
Roman
Fishops
,
and
Priestes
,
be
disposed
of
and
bestowed
according
to
their
erections
,
and
foundations
.
If
it
shall
please
the
Protestants
to
erect
any
new
Churches
,
o
bestow
any
other
reuenues
towardes
their
ministers
mayntenance
,
let
them
haue
them
hardly
,
and
enioy
them
quietly
:
onlie
let
●hem
be
content
,
out
of
their
equitie
:
to
leaue
vs
that
which
was
prouided
for
vs
and
bequeathed
vnto
vs
by
our
most
Religious
Auncestors
.
speaker
A.
W.
Colledges
,
and
liuings
were
giuen
,
and
founded
,
for
the
increase
of
religion
and
learning
;
for
both
which
they
are
still
continued
.
If
they
,
by
iniurie
of
the
time
,
in
ignorance
mistooke
the
truth
,
it
is
no
wrong
to
keepe
their
generall
purpose
,
with
amendment
of
their
particular
error
:
if
there
be
any
merit
in
these
actions
,
as
you
teach
,
they
are
much
beholden
to
those
Princes
,
who
make
their
deedes
truly
meritorious
by
the
right
vse
of
them
.
speaker
D.
B.
P.
If
all
these
reasons
,
and
exceeding
manie
other
which
might
be
mu
stered
,
and
produced
to
the
same
purpose
,
will
not
suffice
to
effect
in
your
Maiestie
,
a
loue
and
desire
,
to
embrace
that
auncient
Roman
f●…
,
which
all
your
Renowned
Progenitors
,
so
highly
reuerenced
,
loued
,
and
esteemed
.
Yet
let
me
(
prostrate
on
my
knee
)
most
humblie
beseech
your
highnes
,
in
the
name
of
thowsandes
:
that
so
farre
forth
they
may
preuaile
with
you
,
as
you
will
not
permitte
those
rigorous
lawes
,
framed
against
recusant
Catholikes
,
to
bee
put
in
practize
and
executed
.
For
how
can
it
seeme
comfortable
to
reason
,
in
your
Maiesties
deepe
wisedome
,
and
iudgement
?
that
your
louing
Subiects
should
by
compulsion
and
constrainte
,
vnder
that
intollerable
penaltie
of
losse
of
all
their
goodes
,
conforme
themselues
to
such
articles
of
Religion
,
that
by
the
purest
antiquitie
were
censured
to
be
erronious
and
execrable
?
And
what
misery
,
and
pitty
were
it
,
to
driue
them
perforce
,
either
to
swallow
downe
the
deadly
poyson
of
their
soules
,
or
else
to
endure
besides
the
disgrace
of
the
state
,
the
losse
of
their
worldly
wealth
and
liberty
.
Consider
,
and
weigh
with
your selfe
,
●y
most
gratious
Liege
,
whether
it
will
not
be
thought
ouer
great
seuerity
,
to
presse
men
(
euen
against
humane
nature
and
condition
,
)
with
patience
to
heare
their
owne
profession
and
beleefe
,
both
vntruely
slaundered
,
and
most
bitterly
reuiled
&
inueighed
against
:
as
in
most
Ministers
sermons
it
is
commonly
.
Yea
to
giue
patient
eare
to
them
that
blush
not
publikely
,
to
call
our
blessed
Sauiours
body
in
the
holy
Sacrament
,
an
abhominable
Idole
;
his
glorious
and
immortall
Saintes
,
senseles
dead
Men
;
his
Vicar
and
Vicegerent
on
earth
Antichrist
,
and
euery
Catholike
an
Idolater
.
With
infinit
other
intollerable
reproches
;
Our
constant
hope
,
euen
yet
,
(
though
against
hope
)
is
,
that
your
Maiestie
out
of
your
owne
sweete
naturall
disposition
,
and
most
milde
carriage
in
gouernment
hitherto
,
will
not
onely
moderate
,
but
suspende
all
such
extreamitie
:
And
not
suffer
it
to
be
extended
against
them
,
who
in
former
doubtfull
times
,
were
(
in
manner
)
the
only
men
,
that
defended
and
made
manifest
to
the
world
,
your
Title
and
interest
to
the
Crowne
of
England
;
and
were
no
lesse
willing
to
receiue
you
,
when
the
time
came
:
and
as
forward
to
haue
assisted
you
(
if
need
had
required
)
as
any
sort
of
Subiects
within
the
land
.
And
neuer
since
w●…ingly
offended
your
sacred
Maiestie
in
any
thing
.
It
may
be
obiected
that
they
doe
not
conforme
themselues
vnto
a
statute
lawe
,
made
against
their
Religion
:
Be
it
so
.
Then
their
Religion
toward
God
,
not
any
contempt
of
their
lawfull
Superiour
,
doth
commaund
them
from
the
conformity
,
which
is
pardonable
.
Considering
that
they
be
no
inuenters
,
or
followe●s
of
nouelties
,
but
onely
hold
on
and
perseuer
in
the
●aith
of
their
forefathers
.
And
what
subiect
is
there
among
the
most
dutifull
,
that
doth
not
often
transgresse
and
giue
offence
to
one
statute
law
or
other
:
yet
for
no
other
law
,
men
are
so
hardly
dealt
withall
,
albeit
they
violate
many
of
them
together
.
Onely
Ca●holikes
are
for
the
tra●…ressing
of
one
,
hu●peled
and
handled
as
though
they
were
some
haynous
rebbels
,
and
tray●ors
:
Who
(
be
it
spoken
without
disparagement
to
others
)
are
(
by
them
that
liue
neare
them
)
esteemed
co●…monly
,
the
most
orderly
subiects
;
as
true
of
their
wordes
,
a●●●und
in
their
deedes
,
of
as
great
charitie
and
hospitalitie
towardes
their
neighbours
,
and
compassion
of
the
poore
:
briefly
,
of
as
moderate
and
c●…le
carriage
and
behauiour
,
as
mo●…
men
in
their
Countrie
:
So
that
to
begger
and
vndoe
them
(
as
the
execution
of
that
lawe
established
,
must
needes
doe
the
poorer
sort
of
them
,
)
would
bee
little
lesse
then
to
vndoe
and
destroy
all
good
order
,
and
Discipline
in
the
common
weale
.
speaker
A.
W.
It
is
required
by
God
at
the
Princes
hands
to
see
,
that
all
his
subiects
performe
true
worship
to
the
true
God
:
how
then
can
his
Maiestie
suffer
thousands
(
as
you
say
)
to
defile
the
land
,
and
dishonour
God
by
such
a
seruice
,
as
he
knowes
to
be
idolatrous
?
For
the
punishment
,
and
reason
of
it
,
I
referre
all
men
to
[
](A15735-e5600-b)k
k
To
an
Epistle
of
a
Puritan-Papist
.
Why
not
Cui
bono
?
Master
Powels
answere
,
lately
published
.
speaker
D.
B.
P.
Before
I
make
an
end
,
I
beseech
your
Maiestie
,
that
the
old
worthie
saying
of
Cassian
may
be
diligently
examined
:
Cu●
bo●um
?
For
whose
commoditie
,
to
what
end
and
purpose
must
such
numbers
of
most
ciuill
subiects
,
be
so
grieuously
molested
?
What
is
the
cause
why
your
peaceable
and
ioyfull
gouernment
,
should
be
so
mingled
with
such
bitter
stormes
of
persecution
?
Is
it
to
extinguish
the
Catholike
faith
?
It
●…eth
not
in
mans
power
to
suppresse
and
destroy
that
,
which
the
Almightie
supporteth
and
maintaineth
.
The
gates
of
●●ll
shall
not
preu●…e
against
the
Catholike
Church
.
And
let
but
those
graue
and
wise
counsailers
(
who
Matth.
16.
haue
managed
the
state
in
our
late
Queenes
daies
)
enforme
your
Maiestie
whether
all
those
terrible
persecutions
that
then
were
most
vehemently
pursued
,
did
any
whit
at
all
diminish
the
number
of
Recusants
:
or
rather
did
not
greatly
multiplie
and
encrease
them
,
from
one
at
the
first
to
an
hundred
and
moe
in
continuance
.
But
it
may
be
,
they
entend
by
those
penall
lawes
,
to
enrich
your
Maiestie
,
and
to
fill
your
coffers
:
Surely
the
receits
will
fall
our
much
too
short
,
to
g●ow
to
any
such
reckoning
.
And
what
delight
to
en●ich
your
treasurie
,
and
stuffe
your
coffers
with
regrets
,
and
outcries
of
the
husband
,
wife
,
children
,
widowes
,
and
poore
infants
,
when
as
the
best
and
most
assured
treasurie
of
a
King
,
is
(
by
the
prudent
esteemed
)
to
consist
in
the
loue
,
and
heartie
affection
of
his
people
?
Or
are
these
penall
lawes
,
and
forfeitures
ordained
for
rewards
vnto
such
dependents
,
as
for
these
or
the
like
doe
follow
you
?
But
the
reuenues
,
preferments
,
and
offices
,
belonging
to
your
Crowne
of
England
,
are
abundantly
able
to
content
and
reward
them
,
that
shall
deserue
well
of
the
common-weal●
,
without
that
so
heauie
agrie●ance
and
heart
bleeding
of
others
your
Maiesties
good
subiects
.
And
your
Maiesties
high
wisedome
,
and
long
experience
in
gouernment
,
can
best
remember
you
,
that
such
men
are
not
so
mindfull
of
benefits
receiued
,
as
the
daily
want
and
miserie
,
will
continually
renue
and
reuiue
the
memorie
of
the
oppressed
.
And
when
they
shall
see
no
hope
of
remedie
,
the
state
being
now
Now●●●
are
in
your
right
veine
.
setled
,
and
a
continuall
posteritie
like
to
ensue
of
one
nature
and
condition
:
God
knoweth
what
that
forcible
weapon
of
necessirie
may
constraine
and
driue
men
vnto
a●
length
.
speaker
A.
W.
Doe
you
accuse
his
Maiestie
of
desiring
to
extinguish
the
Catholike
faith
?
or
doe
you
dallie
with
him
by
this
question
?
[
](A15735-e5750-b)l
l
To
the
12.
Art.
●art
.
1.
art.
1.
D.
The
gates
of
hell
are
set
open
to
all
men
by
your
catholike
faith
:
so
that
the
diuell
will
neuer
seeke
to
preuaile
against
it
.
Either
the
generall
opinion
of
all
men
,
and
the
bragges
of
your
owne
side
are
very
vaine
and
false
,
or
else
for
one
Papist
in
her
Maiesties
daies
and
gouernment
,
there
are
three
now
at
the
least
,
vpon
the
very
hope
of
toleration
.
These
are
matters
of
estate
vndutifully
propounding
to
the
Popes
vassals
occasion
of
heartburning
against
their
Soueraigne
,
to
a
worse
purpose
.
[
](A15735-e5770-b)m
m
Bellarm.
de
summo
pontif
.
lib.
5.
cap.
4.
6.
7
It
is
not
lawfull
for
Christians
(
saith
your
Cardinall
Bellarmine
)
to
endure
a
King
that
is
an
heretike
,
if
he
attempt
to
draw
his
subiects
to
his
heresie
.
speaker
D.
B.
P.
If
then
there
be
no
greater
reason
of
weight
and
moment
,
why
such
dutifull
and
well
deseruing
Subiects
,
should
be
so
grieuously
afflicted
Bellarm.
de
pontif
.
lib.
5.
cap.
4.
6.
7.
Would
you
haue
greater
reason
of
restraint
than
idolatrie
and
treason
?
Matth.
13.
A
good
reason
to
suffer
all
kind
of
heretikes
.
for
their
conscience
:
let
others
conceiue
as
they
shall
please
,
I
will
neuer
suffer
my selfe
to
be
perswaded
,
that
your
Maiestie
will
euer
permit
it
,
before
I
see
it
done
.
If
it
be
further
obiected
,
why
should
not
your
Maiestie
aswell
punish
Catholikes
in
your
Kingdomes
,
as
Catholikes
doe
Protestants
in
some
other
Countries
:
I
answere
,
that
in
all
Countries
where
multitudes
of
both
sorts
are
mixed
,
as
it
is
in
England
:
The
Protestants
are
tolerated
,
as
in
France
,
Polonia
,
Bohemia
,
the
Catholike
States
of
Germanie
,
and
Ca●tounes
,
according
to
that
of
the
Gospell
:
Suffer
both
the
wheate
and
co●kle
to
grow
vntill
haruest
.
In
Spaine
,
and
Italie
,
where
s●arse
any
Protestants
be
,
the
case
is
otherwise
.
But
what
is
that
to
England
?
where
are
very
many
Catholike
Recusants
,
and
Catholikely
affected
in
euery
degree
,
not
onely
of
the
Temporaltie
,
but
in
the
Clergie
also
,
hardly
of
the
highest
degrees
of
honour
to
be
excepted
:
therefore
for
their
number
and
qualitie
to
be
tolerated
.
speaker
A.
W.
There
is
great
reason
to
beare
with
Protestants
in
any
countrie
;
because
there
is
no
apparant
shew
of
Idolatrie
in
their
seruing
of
God
;
nor
any
forraine
power
,
vpon
whom
they
must
depend
:
but
Papists
are
euen
outwardly
also
Idolaters
,
and
,
vpon
paine
of
damnation
,
must
obey
the
Popes
definitiue
sentence
(
who
cannot
erre
,
in
seate
of
iudgment
)
against
all
the
Princes
in
Christendome
.
speaker
D.
B.
P.
Lastly
,
if
there
were
no
other
cause
,
but
the
innumerable
benefits
which
euery
degree
and
order
of
men
throughout
England
,
haue
,
and
do
daily
receiue
from
our
most
Catholike
ancestors
:
as
the
constituting
of
so
many
holesome
lawes
;
founding
of
so
many
honourable
,
and
rich
rewards
of
learning
,
as
Bishopricks
,
Cathedrall
Churches
,
Deaneries
,
Arch-deaconries
,
Residencies
,
Prebends
,
and
Benefices
:
the
erecting
,
and
building
of
so
goodly
Schooles
,
Colledges
,
and
Hospitals
,
and
endowing
of
them
with
so
ample
possessions
,
which
all
proceeded
out
of
the
bowels
of
the
true
wisedome
,
pietie
,
and
vertue
of
their
Catholike
Religion
:
Is
not
this
much
more
then
a
sufficient
motiue
why
their
heires
in
faith
,
should
be
most
benignely
,
and
louingly
dealt
with
?
and
not
for
the
profession
of
the
same
Religion
,
so
seuerely
afflicted
?
Let
the
Protestants
in
those
countries
,
where
they
are
most
molested
,
appeare
and
shew
,
that
their
predecessors
in
beliefe
,
haue
been
so
beneficiall
vnto
the
publike
weale
:
and
I
dare
vndertake
,
that
for
their
Ancestors
sake
,
they
shall
finde
much
more
fauour
,
then
we
sue
for
.
Wherefore
No
doubt
but
you
haue
all
Princes
and
estates
at
commaund
.
they
can
haue
no
iust
cause
,
to
repine
at
your
Maiesties
goodnes
,
if
vpon
men
of
that
Religion
,
which
hath
been
so
beneficiall
vnto
your
whole
Realme
,
you
take
extraordinary
compassion
.
speaker
A.
W.
This
makes
against
you
,
rather
than
for
you
.
For
the
strengthening
of
the
Popish
Clergie
hath
alwaies
been
the
weakening
of
the
Prince
;
and
the
establishing
of
the
Popes
absolutenes
,
aboue
the
authoritie
of
the
Magistrate
.
Therefore
,
that
the
zeale
of
our
ancestors
may
not
become
againe
dangerous
to
our
state
,
it
is
not
onely
meete
,
but
necessarie
also
,
to
keepe
out
popish
persons
,
and
opinions
.
speaker
D.
B.
P.
It
lying
then
in
your
Maiesties
free
choise
and
election
,
whether
you
will
enlarge
and
extend
your
Royall
fauour
,
vnto
an
infinite
number
of
your
most
dutifull
and
affectionate
Subiects
,
who
are
the
most
vnwilling
in
the
world
to
transgresse
any
one
of
your
lawes
,
were
they
not
Except
the
Pope
will
them
.
thereunto
compelled
by
the
law
of
God
:
or
else
vtterly
to
begger
and
to
vndoe
,
both
them
and
theirs
,
for
their
constant
profession
of
the
ancient
Romane
faith
.
My
confidence
in
the
sweete
prouidence
of
the
Almightie
is
,
that
he
will
mercifully
incline
your
Royall
heart
,
to
chuse
rather
to
pardon
,
then
to
punish
;
because
the
way
of
mercie
,
consorteth
better
with
your
kinde
and
tender
nature
:
it
is
of
better
assurance
to
continue
your
peaceable
and
prosperous
Raigne
:
it
will
purchase
mercie
at
Gods
hands
,
according
to
his
owne
promise
:
Blessed
be
the
mercifull
,
Matth.
5.
Thine
eye
shall
not
pittie
him
.
Deut.
13.
8.
9.
for
they
shall
obtaine
mercie
.
I
neede
not
adde
what
a
consolation
and
comfort
it
will
be
to
many
score
thousands
of
your
subiects
,
and
the
greatest
obligation
that
can
be
deuised
,
to
binde
them
to
you
and
yours
for
euer
.
Now
what
applause
,
and
congratulation
from
forraine
Catholike
countries
,
would
follow
this
your
famous
fact
?
Vndoubtedly
all
the
glorious
companie
of
Kings
and
Queenes
(
now
in
heauen
)
of
whom
you
are
lineally
descended
:
and
among
all
the
rest
,
namely
,
your
most
sacred
and
deare
Mother
,
that
endured
so
much
for
her
constancie
in
the
same
Catholike
faith
,
cannot
but
take
it
most
kindly
,
if
for
God
and
their
sakes
,
you
take
into
your
Princely
protection
their
followers
in
the
Romane
faith
,
and
defend
them
from
oppression
.
Thus
most
humbly
crauing
pardon
of
your
Highnes
,
if
I
haue
in
any
thing
exceeded
the
limits
of
my
bounden
dutie
,
I
beseech
your
blessed
Sauiour
to
endue
you
,
both
with
the
true
knowledge
of
his
diuine
veritie
,
and
with
the
spirit
of
Fortitude
,
to
embrace
and
defend
it
constantly
;
or
at
the
least
,
gratiously
to
tolerate
and
permit
it
.
Your
most
excellent
Maiesties
,
most
obedient
,
and
loyall
subiect
,
and
seruant
.
W.
B.
speaker
A.
W.
What
course
will
best
please
God
in
this
difference
of
profession
,
not
humane
policie
,
but
diuine
truth
must
determine
.
In
which
if
we
sincerely
obey
God
,
we
shall
not
need
to
depend
vpon
the
liking
,
or
misliking
,
either
of
forraine
countries
,
or
Kings
,
and
Queenes
departed
;
who
either
are
no
Saints
of
God
,
if
they
loue
popish
Idolatrie
;
or
,
if
they
be
Saints
,
loue
it
not
.
speaker
D.
B.
P.
THE
PREFACE
TO
THE
READER
.
GEntle
Reader
,
I
meane
not
here
to
entertayne
thee
with
many
wordes
:
the
principall
cause
that
moued
me
to
write
,
was
the
honour
and
glorie
of
God
,
in
defence
of
his
sacred
verity
,
then
the
imploying
of
his
talent
bestowed
vpon
me
:
as
well
to
sortifie
the
weaker
sort
of
Catholikes
in
their
faith
,
as
to
call
backe
and
leade
other
(
who
wander
vp
and
downe
like
to
lost
sheepe
,
after
their
owne
fancies
)
into
the
right
way
.
The
like
reasons
haue
drawne
me
to
this
suruey
of
your
reformation
,
with
a
resolute
purpose
to
acknowledge
any
truth
,
that
you
shall
shew
me
,
though
it
be
against
the
iudgment
of
all
the
Churches
in
Christendome
.
I
tooke
in
hand
particularly
the
confutation
of
this
booke
,
not
onely
for
that
I
was
thereunto
requested
,
by
a
friend
of
good
intelligence
and
iudgement
,
who
thought
it
very
expedient
:
but
also
because
perusing
of
it
,
I
found
it
penned
more
Schollerlike
,
then
the
Protestants
vse
to
doe
ordinariely
:
For
first
the
pointes
in
controuersie
,
are
set
downe
dist●●ctly
,
and
for
the
most
part
truely
.
Afterward
in
confirmation
of
their
opinion
,
the
chiefe
arguments
are
produced
from
both
Scriptures
,
Fathers
,
and
reason
:
Which
are
not
vulgar
,
but
called
out
of
their
Rabbins
,
Luther
,
Peter
Ma●tir
,
Caluin
,
Kemnitius
,
and
such
like
,
though
he
name
them
not
.
Lastly
,
he
placeth
some
obiections
,
made
in
fauour
of
the
Catholike
doctrine
,
and
answereth
to
them
as
well
as
he
could
.
And
(
which
J
speake
to
his
commendation
)
doth
performe
all
this
very
briefely
and
clearely
.
So
that
(
to
speake
my
o●i●●on
freely
)
I
haue
not
seene
any
booke
of
like
quantitie
,
published
by
a
Protestant
,
to
containe
either
more
matter
,
or
deliuered
in
better
method
.
And
consequently
more
apt
to
deceiue
the
simple
:
especially
considering
that
he
withal
counterfeiteth
to
come
as
neere
vnto
the
Romane
Church
,
as
his
tender
conscience
will
permitte
him
,
whereas
indeede
he
walketh
as
wide
from
it
,
as
any
other
noueller
of
this
age
.
speaker
A.
W.
If
the
writings
of
Protestants
haue
bin
lesse
scholerlike
,
than
in
the
handling
of
controuersies
it
were
fit
they
should
haue
bin
;
whose
fault
is
it
but
the
Papists
,
whom
they
haue
bin
forced
to
answere
in
their
owne
kinde
?
It
is
not
vnknowne
to
any
of
our
English
Rhemists
,
or
Romanists
,
that
Doctor
Fulke
,
long
since
,
desired
to
haue
the
matter
brought
to
an
issue
,
and
tried
by
syllogismes
,
the
very
iudgement
seate
of
true
reason
.
If
you
had
knowne
Master
Perkins
life
,
as
well
as
you
see
his
learning
,
you
would
neuer
haue
accused
him
of
counterfeiting
:
whereof
also
me
thinkes
he
may
easily
be
acquited
by
that
cleerenes
which
you
discerne
and
acknowledge
in
him
.
speaker
D.
B.
P.
Wherefore
I
esteemed
my
spare
time
best
imployed
about
the
discouering
of
it
,
being
(
as
it
were
)
an
abridgement
of
the
principall
controuersies
of
these
times
,
and
doe
endeuour
after
the
same
Scholasticall
manner
,
without
all
superfluity
of
wordes
,
no
lesse
to
maintaine
and
defend
the
Catholike
party
:
then
to
confute
all
such
reasons
,
as
are
by
M.
Perkins
alleadged
for
the
contrarie
.
Reade
this
short
treatise
good
Christian
diligently
,
for
thou
shalt
finde
in
it
the
marrow
and
pith
of
many
large
volumes
,
contracted
and
drawne
into
a
narrow
rewme
.
And
read
it
ouer
as
it
becommeth
a
good
Christian
,
with
a
desire
to
finde
out
,
and
to
follow
the
truth
,
because
it
concerneth
thy
eternall
saluation
:
and
then
iudge
without
partiality
,
whether
Religion
hath
better
groundes
in
Gods
word
,
more
euident
testimonie
from
the
purest
antiquitie
,
and
is
more
conformable
vnto
all
Godlines
,
good
life
,
and
vpright
dealing
,
(
the
infallible
markes
of
the
best
Religion
)
and
speedely
imbrace
that
.
Before
I
end
this
short
preface
,
I
must
intreate
thy
patience
to
beare
with
the
●aultes
in
Printing
,
which
are
too
too
many
,
but
not
so
much
to
be
blamed
,
if
it
be
courteously
considered
that
it
was
Printed
farre
from
the
Authour
,
with
a
Dutch
composer
,
and
ouerseene
by
an
vnskilfull
Corrector
,
the
greatest
of
them
shall
be
amended
in
the
end
of
the
booke
.
speaker
A.
W.
I
will
endeuour
the
like
,
or
greater
shortnes
and
plainnes
,
if
I
can
;
desiring
nothing
more
of
the
Christian
reader
,
than
to
remember
that
hee
is
to
seeke
the
truth
without
partialitie
:
The
place
to
seeke
it
in
is
the
Scripture
:
the
meanes
to
find
it
,
the
right
vse
of
true
reason
.
He
that
hunts
for
it
in
mens
writings
,
either
findes
it
not
at
all
,
or
,
at
the
least
,
hath
no
certaine
knowledge
that
he
hath
found
it
.
He
that
will
trust
other
mens
words
rather
than
his
owne
eyes
,
deserues
in
reason
to
be
deceiued
.
speaker
D.
B.
P.
Before
the
Printing
of
this
part
was
finished
,
I
heard
that
M.
Perkins
was
dead
.
I
am
sorrie
that
it
commeth
forth
to
late
,
to
doe
him
anie
good
.
Yet
,
his
worke
liuing
to
poison
others
,
a
preseruatiue
against
it
,
is
neuerthelesse
necessarie
.
speaker
A.
W.
It
would
haue
done
Master
Perkins
good
to
see
by
experience
,
how
vaine
it
is
for
men
to
striue
against
God
,
for
the
Pope
:
but
it
would
haue
been
little
to
your
aduantage
,
to
haue
had
such
an
aduersarie
.
speaker
W.
P.
TO
THE
RIGHT
WORSHIPFVLL
,
SIR
WILLIAM
BOWES
Knight
,
&c.
Grace
and
peace
.
RIght
Worshipfull
,
it
is
a
notable
policy
of
the
diuell
,
which
he
hath
put
into
the
heads
of
sundry
men
in
this
age
,
to
thinke
that
our
religion
and
the
religion
of
the
present
Church
of
Rome
are
all
one
for
substance
:
and
that
they
may
be
reunited
as
(
in
their
opinion
)
they
were
before
.
Writings
to
this
effect
are
spread
abroad
in
the
French
tongue
,
and
respected
of
English
Protestants
more
then
is
meete
,
or
ought
to
be
.
For
let
men
in
shew
of
moderation
,
pretend
the
peace
and
good
estate
of
the
Catholike
Church
as
long
as
they
will
;
this
Vnion
of
the
two
religions
can
neuer
be
made
,
more
then
the
vnion
of
light
and
darkenes
.
speaker
D.
B.
P.
MAISTER
PERKINS
IN
THE
Epistle
Dedicatorie
.
It
is
a
policie
of
the
diuell
,
to
thinke
that
our
Religion
,
and
the
Religion
of
the
present
Church
of
Rome
,
are
all
one
in
substance
,
or
that
they
may
be
reunited
.
BEfore
I
am
to
deliuer
my
opinion
concerning
this
point
,
I
had
neede
to
be
enformed
,
what
this
Author
meaneth
by
these
words
our
Religion
:
For
there
being
great
diuersities
of
pretended
Religions
currant
in
the
world
,
all
contrary
to
the
Church
of
Rome
,
how
can
I
certainlie
know
,
whether
of
them
h●
professeth
?
Wherefore
(
good
Sir
)
may
it
please
you
to
declare
,
what
Religion
you
vnderstand
,
when
you
say
our
Religion
?
Is
it
that
which
Martin
Luther
(
a
licentious
Fryer
)
first
preached
in
Germany
?
or
rather
that
,
which
the
martiall
Minister
Zwinglius
,
contended
with
sword
and
shield
,
to
set
vp
in
Switzerland
?
or
perhaps
that
,
which
John
Caluin
,
by
sedition
wrought
into
Geneua
,
expelling
the
lawfull
Magistrate
thence
,
and
by
the
ayde
of
Beza
(
a
dissolute
turnecoate
)
spread
into
many
corners
of
France
?
Or
if
by
your
Religion
,
you
meane
only
to
comprehend
the
Religion
now
practised
in
England
.
yet
are
you
farther
to
shewe
,
whether
you
vnderstand
that
established
by
the
State
,
or
the
other
more
refined
(
as
it
is
thought
by
many
)
and
embraced
by
them
,
who
are
called
Puritanes
,
for
of
their
leauen
,
sauoureth
that
position
of
yours
:
That
the
article
of
Christs
descent
into
bell
,
crept
into
the
Creede
by
negligence
;
and
some
other
such
like
in
this
booke
.
These
principall
diuisions
of
the
new
Gospell
(
to
omit
sundrie
sub-diuisions
)
being
famous
,
and
receiued
of
diuers
in
England
,
according
to
each
mans
phantasie
,
it
is
meete
you
expresse
,
whether
of
them
you
speake
of
,
that
it
may
be
dulie
considered
,
how
the
Romane
Religion
and
it
agree
,
and
what
vnion
may
be
made
betweene
them
.
speaker
A.
W.
Is
this
no
superfluitie
of
words
?
What
reasonable
man
can
doubt
,
that
Master
Perkins
by
our
religion
meanes
,
as
you
say
afterward
,
the
religion
now
professed
in
England
?
For
your
word
(
practised
)
is
too
skant
for
doctrine
;
some
points
whereof
fall
not
into
practise
.
If
it
be
contrarie
to
the
Church
of
Rome
,
it
is
easily
answered
without
any
such
inquirie
,
that
contraries
cannot
be
vnited
.
If
difference
in
some
points
make
a
diuers
religion
,
how
many
kindes
are
there
amongst
you
Papists
?
let
the
Franciscans
and
Dominicans
goe
,
with
all
the
rest
of
former
times
;
what
say
you
to
these
maine
points
,
Iustification
in
[
](A15735-e6710-b)n
n
Albert.
Pighius
controuers.
2.
Pighius
,
Predestination
in
[
](A15735-e6730-b)o
o
Bellarm
de
grat
&
lib.
arb.
Bellarmine
,
Free
will
in
[
](A15735-e6750-b)p
p
Lib.
21.
c.
9.
Barthol
.
Camerarius
de
lib.
arb.
Bartholomew
Camerarius
,
three
pillers
of
your
Church
?
The
difference
betwixt
[
](A15735-e6780-b)q
q
12.
Art.
part
.
1.
Art.
1.
Protestants
and
Puritanes
(
as
you
call
them
)
is
not
in
any
essentiall
point
of
faith
,
but
in
matters
of
outward
gouernment
and
ceremonies
.
speaker
W.
P.
And
this
shall
appeare
,
if
we
doe
but
a
little
consider
,
how
they
of
the
Romane
Church
haue
rased
the
foundation
.
For
though
in
words
they
honour
Christ
,
yet
in
deede
they
turne
him
to
a
Pseudo-Christ
,
and
an
Idoll
of
their
owne
braine
.
speaker
D.
B.
P.
Now
if
you
meane
the
hotchpot●h
and
confusion
of
all
these
new
Religions
together
,
as
by
the
opposition
here
vnto
the
Church
of
Rome
,
and
by
the
arti●les
following
may
be
gathered
:
then
I
am
cleere
for
you
in
this
,
that
there
can
be
no
more
concord
betweene
these
two
Religions
,
May
there
be
an
vnion
betwixt
〈◊〉
of
the
〈◊〉
〈◊〉
the
Church
of
●ome
?
then
there
is
betweene
light
and
darknes
,
faith
and
insidel●tie
,
Christ
and
Beliall
.
Notwithstanding
I
thinke
that
the
reason
by
you
produced
to
proue
the
impossibilitie
of
this
vnion
,
is
of
no
value
,
to
●it
,
that
they
of
the
Romane
Church
●aue
razed
the
foundation
;
for
though
in
words
they
honour
Christ
,
yet
indeede
they
turne
him
into
a
Pseudochrist
,
and
an
●doll
of
their
〈◊〉
braine
:
A
very
sufficient
cause
(
no
doubt
)
of
eternall
breach
and
diuision
,
if
it
could
be
verisied
.
But
how
proue
you
,
that
we
Romane
Catholikes
,
who
beleeue
Iesus
Christ
to
be
perfect
God
,
and
perfect
Man
,
and
the
onely
Redeemer
of
Mankinde
,
make
him
a
false
Christ
,
and
an
Idoll
?
or
before
you
goe
about
to
proue
it
,
tell
me
I
pray
you
,
how
this
can
well
stand
with
your
owne
definition
of
a
reformed
Catholike
in
your
Preface
?
There
you
affirme
him
to
be
a
Catholike
reformed
to
your
liking
,
that
holdeth
the
same
necessarie
heads
of
Religion
,
with
the
Romane
Church
.
Now
,
can
there
be
any
more
necessarie
head
of
Religion
,
than
to
haue
a
right
faith
in
Christ
?
can
any
other
foundation
be
laid
besides
Iesus
Christ
?
If
then
your
reformed
Catholike
must
agree
with
the
Romane
Church
,
in
ne●essarie
heads
1
Cor.
3.
of
Religion
,
as
you
hold
he
must
:
either
the
Romane
Church
●…th
not
the
foundation
,
and
maketh
not
Christ
a
Pseudochrist
,
as
you
say
here
,
or
else
you
teach
your
dis●iples
very
pernitiously
,
to
hold
the
same
necessarie
heads
of
Religion
with
it
.
speaker
A.
W.
It
is
no
confusion
to
take
from
seuerall
men
seuerall
opinions
,
agreeing
with
the
word
of
God
.
Luther
,
hauing
been
a
long
time
kept
in
the
darknes
of
P●…pcrie
,
could
not
by
and
by
discerne
the
truth
in
all
points
.
Was
not
your
superstition
,
both
for
doctrine
and
ceremonics
,
patcht
vp
peece
by
peece
,
as
it
could
procure
allowance
from
time
to
time
?
Yea
was
not
the
truth
of
Religion
made
manifest
by
little
and
little
in
the
Church
,
as
God
gaue
learned
men
occasion
of
studie
,
and
a
blessing
in
their
studie
,
against
the
poyson
of
Heretikes
?
Such
hath
been
,
and
such
alwaies
will
be
the
course
of
the
Gospell
:
that
truth
will
be
more
and
more
knowne
,
as
there
is
more
opposition
against
it
,
and
as
men
bestow
more
paines
in
reading
,
praying
,
and
studying
.
To
denie
the
reason
or
argument
,
is
to
denie
the
consequence
,
not
the
antecedent
:
but
you
grant
the
consequence
,
viz.
That
razing
the
foundation
,
and
turning
Christ
into
a
Pseudochrist
,
is
a
sufficient
cause
of
eternall
breach
:
onely
you
denie
the
antecedent
that
the
Church
of
Rome
doth
so
.
At
the
least
,
as
well
as
you
prooue
,
[
](A15735-e6970-b)q
q
12.
A●●
.
part
.
1.
Art.
1.
that
the
Church
of
England
holding
the
same
opinions
of
Christ
,
haue
no
faith
,
no
religion
,
no
Church
,
no
Christ
,
&c.
But
let
vs
see
how
you
disprooue
the
antecedent
.
-
If
your
reformed
Catholike
(
say
you
)
must
agree
with
the
Romane
Church
,
in
many
heads
of
religion
,
either
the
Romane
Church
razeth
not
the
foundation
,
or
else
you
teach
your
disciples
very
pernitiously
to
hold
the
same
necessarie
heads
of
religion
with
it
.
-
But
he
must
agree
with
it
in
many
heads
of
religion
.
-
Therfore
either
the
Romane
Church
razeth
not
the
foundation
,
or
you
teach
your
disciples
very
pernitiously
to
hold
the
same
necessarie
heads
of
religion
with
it
.
I
denie
the
consequence
of
your
proposition
;
because
by
paring
of
the
errors
,
which
Master
Perkins
requires
,
he
shall
keepe
himselfe
from
razing
the
foundation
,
though
he
hold
the
same
necessary
heads
:
for
example
he
must
holde
with
you
,
that
a
true
Christian
must
haue
a
right
faith
in
Christ
,
but
he
must
reiect
the
faith
,
you
professe
,
as
not
right
.
Again
,
he
must
hold
,
that
no
other
foundation
can
be
laid
,
but
Iesus
Christ
:
not
that
you
lay
him
aright
for
the
foundation
.
speaker
W.
P.
They
call
him
our
Lord
,
but
with
this
condition
,
that
the
Seruant
of
Seruants
of
this
Lord
may
change
and
adde
to
his
commaundements
:
hauing
so
great
a
power
,
that
he
may
open
and
shut
heauen
to
whom
he
will
;
and
bind
the
very
conscience
with
his
owne
lawes
,
and
consequently
be
partaker
of
the
spirituall
kingdome
of
Christ
.
speaker
D.
B.
P.
But
to
leaue
to
you
the
reconciliation
of
these
places
,
let
vs
examine
briefly
,
how
you
confirme
your
paradox
,
That
the
Church
of
Rome
maketh
Christ
a
false
Christ
:
which
you
goe
about
to
proue
by
foure
instances
.
The
first
is
,
because
the
seruant
of
his
seruants
may
chaunge
and
adde
to
his
commandements
,
hauing
so
great
power
that
he
may
open
,
and
shut
heauen
to
whom
he
will
,
and
bi●de
the
very
conscience
with
his
owne
lawes
,
and
consequently
be
partaker
o●
the
spirituall
k●ngdome
of
Christ
.
Here
are
diuerse
reasons
hu●●●d
vp
in
one
,
but
all
of
〈◊〉
moment
:
for
all
these
seuerall
faculties
,
which
the
Pope
enioyeth
,
being
receiued
by
the
free
gift
of
Christ
,
and
to
be
employed
in
his
seruice
only
,
and
to
his
honour
and
glorie
:
are
so
farre
off
from
making
Christ
a
Pseudochrist
that
they
doe
highly
recommend
his
most
singular
bountie
towardes
his
followers
,
without
any
derogation
to
his
owne
diuine
prerogatiues
.
●he
particulars
shall
be
more
particularly
answered
in
their
places
hereafter
Now
I
say
in
a
word
,
that
Christs
Vicar
cannot
change
any
one
of
Gods
commaundements
,
nor
adde
any
contrarie
vnto
them
:
but
may
well
enact
and
establish
some
other
conformable
vnto
them
,
which
doe
bind
in
conscience
:
for
that
power
is
graunted
of
God
to
euery
soueraigne
gouernour
,
as
witnesseth
S.
Paul
saying
.
Let
euery
soule
Rom.
1●
.
God
birds
the
conscience
as
sar●e
as
the
law
is
gro●nd●d
v●on
his
Commaundements
.
be
subiect
to
higher
powers
.
And
that
(
as
it
is
in
the
fifth
verse
following
)
of
necessitie
,
not
only
for
wrath
,
but
also
for
conscience
sake
.
So
that
to
at
tribute
power
vnto
one
that
is
vnder
Christ
,
to
binde
our
consciences
;
is
not
to
make
Christ
a
Pseudochrist
,
but
to
glorifie
him
much
,
acknowledging
the
power
,
which
it
hath
pleased
him
to
giue
vnto
men
.
In
like
manner
,
what
an
absurde
illation
is
that
,
from
the
power
to
open
and
shut
heauen
gates
,
(
which
all
both
Catholikes
and
Protestants
,
confesse
to
haue
been
giuen
to
S.
Peter
,
and
the
rest
of
the
Apostles
,
)
to
inferre
:
that
Christ
is
made
a
Pseudochrist
;
as
who
should
say
,
the
Master
spoiled
himselfe
of
his
supreame
authoritie
,
by
appoynting
a
steward
ouer
his
householde
,
or
a
porter
at
his
gates
,
he
must
be
both
Master
and
Man
too
,
belike
.
And
thus
much
of
the
first
instance
.
speaker
A.
W.
First
,
you
begge
the
question
,
in
taking
it
as
granted
,
that
the
Popes
power
is
receiued
of
Christ
.
Secondly
,
it
doth
not
follow
that
Christ
is
not
made
a
Pseudochrist
,
if
the
power
be
receiued
of
Christ
,
to
be
imployed
in
his
seruice
only
.
For
it
may
be
imployed
by
the
Pope
to
another
end
,
than
it
is
giuen
by
Christ
.
As
an
armie
committed
to
a
Generall
by
his
Soueraigne
,
may
bee
turned
against
the
Prince
,
to
his
ouerthrow
.
He
that
can
[
](A15735-e7250-b)r
r
The
Po●e
may
dispense
against
the
lav●
of
●atu●e
.
Glossa
.
ad
caus.
15.
q.
6.
c.
auto●i●atē
.
The
Pope
〈◊〉
pen●eth
against
the
Apostle
.
Di●●
.
3●●ec●●r
.
&
〈◊〉
82
pr●…
.
&
〈◊〉
〈◊〉
〈◊〉
.
15.
〈◊〉
.
6
c.
〈◊〉
〈◊〉
.
dispense
with
Gods
commandements
,
so
that
either
a
man
shall
be
freed
from
doing
that
which
is
inioyned
:
or
haue
libertie
to
doe
that
which
is
forbidden
;
can
change
Gods
commandements
.
But
such
dispensations
haue
been
giuen
by
Popes
,
and
may
as
well
be
still
.
In
all
things
inioyned
by
the
commandements
of
God
,
the
law
of
the
Magistrate
bindes
men
in
conscience
to
obedience
by
vertue
of
the
matter
commanded
.
In
things
indifferent
,
the
conscience
is
not
alwaies
charged
with
sinne
,
where
that
which
is
appointed
is
not
done
:
but
you
Papists
(
[
](A15735-e7280-b)s
s
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
.
as
it
appeares
by
your
Catechismes
)
make
the
Commandements
of
the
Church
equall
,
or
superiour
to
Gods
commandements
.
The
opening
and
shutting
of
heauen
,
by
the
worke
of
the
Ministerie
,
[
](A15735-e7290-b)t
t
●…th
.
16.
19
Ioh.
20.
23.
which
is
the
power
that
was
giuen
to
the
Apostles
and
Ministers
of
the
Gospell
,
is
not
to
be
executed
at
their
pleasure
,
but
depends
vpon
the
people
as
much
as
vpon
them
,
if
not
more
.
For
whosoeuer
will
repent
and
beleeue
shall
be
saued
,
though
all
the
Popes
,
Priests
,
and
Ministers
that
euer
were
,
are
,
and
shall
be
,
would
shut
him
out
of
heauen
.
Therefore
the
Pope
hath
no
authoritie
nor
power
to
open
the
doore
to
one
man
more
than
to
another
;
much
lesse
to
let
in
,
and
shut
out
whom
he
list
.
He
must
open
it
,
if
he
be
a
Minister
of
the
Gospell
,
as
much
as
lies
in
him
,
to
al
;
if
they
wil
enter
,
they
may
,
without
any
further
leaue
,
or
power
from
him
.
speaker
W.
P.
Againe
,
they
call
him
a
Sauiour
,
but
yet
in
Vs
:
in
that
he
giues
this
grace
vnto
vs
,
that
by
our
merits
,
we
may
partake
in
the
merits
of
the
Saints
.
speaker
D.
B.
P.
Come
we
now
to
the
second
:
it
is
,
that
we
make
Christ
an
Idoll
,
for
albeit
we
call
him
a
Sauiour
,
yet
in
vs
,
in
that
he
giues
his
grace
to
vs
,
that
by
our
merits
we
may
be
our
owne
sauiours
,
&c.
I
meruaile
in
whom
he
should
be
a
sauiour
if
not
in
vs
:
What
,
is
he
the
Sauiour
of
Angels
or
of
any
other
creatures
?
I
hope
not
,
but
the
mischiefe
is
,
that
he
giues
Js
Of
and
Jn
,
allone
with
you
?
But
the
matter
is
not
.
grace
to
vs
,
that
thereby
we
may
merite
and
so
become
our
owne
Sauiours
.
This
is
a
phrase
vnheard
of
among
Catholiks
,
that
any
man
is
his
owne
Sauiour
,
neither
doth
it
follow
of
that
position
that
good
workes
are
meritorious
;
but
well
that
we
applie
vnto
vs
the
saluation
,
which
is
in
Christ
Iesus
,
by
good
works
;
as
the
Protestants
auou●h
they
doe
by
faith
onely
:
In
which
sence
the
Apostle
S.
Paul
saith
to
his
deare
Disciple
Timothie
.
For
this
doing
thou
shalt
saue
both
thyselfe
,
and
them
that
heare
thee
.
And
this
doth
no
more
diminish
the
glorie
of
our
Soueraigne
Tim.
4.
Sauiour
infinit
merits
,
then
to
say
that
we
are
saued
by
faith
only
:
good
works
no
lesse
depending
,
if
not
more
aduancing
Christs
merits
,
then
only
faith
,
as
shall
be
proued
hereafter
more
at
large
in
the
question
of
merits
.
Now
that
other
good
mens
merits
may
steede
them
,
who
want
some
of
their
owne
,
may
be
deduced
out
of
an
hundred
places
of
the
Scriptures
,
namely
out
of
those
where
God
saith
,
that
for
the
sake
of
one
of
his
true
seruants
,
he
will
shew
mercy
vnto
thousands
,
as
is
expressely
said
How
are
there
ten
then
?
saith
Origen
in
Exod.
Hom.
8.
in
the
end
of
the
first
commandement
speaker
A.
W.
Christ
is
a
sauiour
of
vs
,
by
[
](A15735-e7460-b)u
u
1.
Cor.
1.
30.
Rom.
3.
25.
redeeming
vs
,
not
a
sauiour
in
vs
,
by
making
vs
redeeme
our selues
.
Though
the
speech
be
not
yours
,
the
matter
is
:
For
if
Christ
be
therefore
a
Sauiour
,
because
by
his
merits
we
are
saued
;
looke
how
much
wee
merit
our
saluation
,
so
much
wee
are
sauiours
of
our selues
;
yea
,
how
much
merit
there
is
in
our
workes
,
so
much
there
wanted
in
Christs
satisfaction
;
or
else
our
saluation
is
in
part
twice
merited
.
[
](A15735-e7470-b)*
*
1.
Tim.
4.
16.
The
Minister
saues
,
not
by
meriting
,
but
by
preaching
the
word
of
saluation
;
works
must
needs
diminish
Christs
glorie
more
than
faith
,
because
this
saues
not
by
meriting
;
they
doe
:
the
matter
cannot
be
deduced
from
such
places
.
[
](A15735-e7480-b)x
x
Exod.
20.
6.
The
mercie
God
shewes
in
that
respect
,
is
either
for
the
blessings
of
this
life
,
or
at
the
most
for
the
outward
meanes
of
saluation
.
speaker
W.
P.
And
they
acknowledge
that
he
died
and
suffered
for
vs
,
but
with
this
caueat
,
that
the
Fault
being
pardoned
,
we
must
satisfie
for
the
temporall
punishment
,
either
in
this
world
,
or
in
Purgatorie
.
speaker
D.
B.
P.
In
like
manner
I
answere
vnto
your
third
instance
,
that
for
Christ
to
haue
taken
away
by
his
blessed
Passion
the
eternall
paine
due
vnto
our
sinnes
,
and
to
haue
left
a
temporall
to
be
satisfied
by
vs
,
is
not
to
make
himselfe
a
false
Christ
,
but
a
most
louing
,
kind
,
and
withall
a
most
prudent
Redeemer
.
Wiping
away
that
by
himselfe
,
which
passed
our
forces
,
and
reseruing
that
to
vs
,
which
by
the
helpe
of
his
grace
,
we
well
may
and
ought
to
doe
:
not
only
because
it
were
vnseemely
,
that
the
parts
of
the
body
,
should
be
disproportionable
to
the
head
:
but
also
because
it
is
reasonable
(
as
the
Apostle
holdeth
,
)
that
we
suffer
here
with
Christ
before
we
raigne
with
him
in
his
Kingdome
.
Rom.
8.
speaker
A.
W.
To
leaue
halfe
of
our
punishment
for
vs
to
beare
,
is
to
be
but
halfe
a
Sauiour
,
and
so
a
false
Christ
;
there
is
neither
kindnes
nor
wisedome
in
it
,
to
leaue
either
our
saluation
doubtfull
,
or
punishment
for
vs
perhaps
of
1000.
yeeres
or
more
in
Purgatorie
.
That
as
[
](A15735-e7600-b)y
y
Rom.
8.
29.
Christ
hath
been
afflicted
,
so
should
we
taste
of
affliction
,
it
is
proportionable
and
reasonable
.
That
wee
should
bee
like
him
,
in
making
satisfaction
for
our
sinnes
,
by
punishment
,
is
to
make
vs
redeemers
with
him
,
though
not
in
the
highest
degree
.
speaker
W.
P.
In
a
word
,
they
make
him
our
Mediatour
of
Intercession
vnto
God
:
but
withall
his
Mother
must
be
the
Queene
of
Heauen
,
and
by
the
right
of
a
Mother
commaund
him
there
.
Thus
,
in
word
they
crie
Osanna
,
but
indeede
they
crucifie
Christ
.
speaker
D.
B.
P.
In
your
last
instance
you
say
,
that
we
make
Christ
our
mediator
of
intercession
to
God
,
thinking
out
of
your
simplicity
,
that
therein
we
much
magnifie
him
,
&
sing
Osanna
vnto
him
.
Whereas
we
hold
it
for
no
small
disparagement
vnto
his
diuine
dignitie
,
to
make
him
our
Intercessor
;
that
is
to
pray
him
to
pray
for
vs
,
who
is
of
himselfe
,
right
able
to
helpe
Ridiculous
:
who
euer
expounded
intercession
so
?
vs
in
all
we
can
demaund
;
being
aswell
God
,
as
Man
.
And
albeit
one
in
thought
singling
out
the
humanitie
of
Christ
from
his
diuine
nature
and
person
,
might
make
it
an
intercessor
for
vs
;
Yet
that
being
but
a
Metaphysical
conceipt
,
to
separate
the
nature
from
the
person
;
since
the
Arrian
heresie
(
which
held
Christ
to
be
inferior
to
his
Father
)
it
hath
not
been
practised
by
Catholikes
,
who
alwaies
pray
our
Sauiour
Was
it
practised
before
by
Catholikes
?
Your
consequence
is
●aught
.
Christ
to
haue
mercy
vpon
vs
,
neuer
to
pray
for
vs
.
And
consequentlie
make
him
no
mediator
of
intercession
,
but
of
redemption
.
And
to
come
to
your
grieuous
complaint
,
that
withall
his
Mother
must
be
Queene
of
heauen
,
and
by
right
of
a
mother
commaund
him
there
:
Who
can
sufficiently
meruaile
at
their
vnnaturall
grosse
pares
,
who
take
it
for
a
disgrace
to
the
Sonne
,
to
aduaunce
his
owne
good
Mother
?
or
else
who
well
in
his
wits
,
considering
Christs
bountie
to
strangers
and
his
enemies
;
will
not
be
perswaded
,
that
on
his
best
beloued
mother
,
he
did
bestow
his
most
speciall
fauours
?
For
hauing
taken
flesh
of
her
,
hauing
suckt
her
breasts
,
&
receiued
his
nutriture
and
education
of
her
in
his
tender
yeares
,
and
being
aswell
followed
of
her
,
as
of
any
other
:
is
it
possible
that
he
should
not
be
as
good
to
her
,
as
to
others
;
vnto
whom
he
was
not
at
all
beholding
?
Againe
the
very
place
of
a
mother
,
requiring
preheminence
,
before
all
seruants
and
subiects
,
of
what
dignitie
soeuer
:
And
before
sonnes
too
,
if
you
will
follow
nature
.
doth
not
the
right
rule
of
reason
lead
vs
to
thinke
,
that
Christ
the
fountaine
of
all
wisedome
,
reple●●shed
the
B.
Virgin
Mary
his
deare
Mother
with
such
grace
as
should
make
her
fit
for
that
place
?
it
lying
in
his
hands
,
and
free
choise
to
doe
it
.
And
therefore
is
she
truely
tearmed
,
of
holy
and
learned
Antiquity
,
our
Lady
and
Queene
,
exalted
aboue
all
quyers
of
Angels
.
That
which
you
impute
vnto
vs
farther
,
that
she
must
in
the
right
of
a
mother
commaund
her
Sonne
,
is
no
doctrine
of
the
Romane
Church
,
nor
said
in
all
her
seruice
:
We
say
.
Shew
thy selfe
to
be
a
mother
:
but
it
is
not
added
by
commaunding
thy
Sonne
:
that
is
your
glosse
,
which
is
accursed
,
because
it
corrupteth
the
text
,
for
it
followeth
in
that
place
,
Sumat
per
te
preces
,
&c.
Present
our
prayers
to
him
,
that
vouchsafed
to
be
borne
of
thee
,
for
vs
.
If
any
priuate
person
by
meditation
,
pearcing
more
profoundly
into
the
mutuall
loue
and
affection
,
of
such
a
Sonne
towards
so
worthie
a
Mother
;
doe
deeme
her
prayers
as
forcible
in
kindnes
as
if
they
were
commaundements
,
and
in
that
sense
call
them
commaundements
,
according
to
the
French
phrase
:
Vos
priers
This
flattering
speech
will
not
maintaine
that
Blasphemie
.
me
sont
des
commandements
,
that
may
be
done
without
derogation
to
Christs
supreame
dignity
,
and
with
high
commendation
of
his
tender
affection
,
vnto
his
reuerent
and
best
beloued
mother
.
speaker
A.
W.
We
do
not
pray
to
Christ
to
pray
for
vs
,
but
we
account
[
](A15735-e7850-b)z
z
Ioh.
16.
23.
his
loue
to
vs
,
and
his
graciousnes
with
God
his
Father
to
be
such
,
that
whatsoeuer
wee
aske
of
God
in
his
name
,
by
[
](A15735-e7860-b)a
a
To
the
12.
Art.
par.
1.
Art.
4.
H.
our
owne
prayers
,
shall
certainly
be
obtained
,
as
well
as
if
all
the
Saints
in
heauen
should
intreate
him
for
vs
.
And
this
is
to
make
him
our
Mediatour
of
intercession
,
not
simply
as
he
is
man
,
but
as
he
is
the
[
](A15735-e7870-b)b
b
1.
Ioh.
2.
1.
Gal.
3.
20.
Aduocate
betwixt
God
and
man
;
in
which
respect
the
[
](A15735-e7880-b)c
c
Rom.
8.
34.
Heb.
7.
25.
Scripture
saith
,
that
he
makes
request
to
God
for
vs
:
whatsoeuer
was
true
and
lawfull
,
before
the
Arian
heresie
,
is
so
still
.
There
was
as
much
reason
why
he
should
make
her
head
of
the
Church
here
on
earth
,
as
that
she
should
be
Queene
of
the
Church
in
heauen
,
or
Queene
of
heauen
.
But
whatsoeuer
she
may
be
,
once
a
Mediatrix
she
may
not
be
,
for
that
is
Christs
office
now
in
heauen
.
Those
hyperbolicall
speeches
of
the
ancients
shew
their
zeale
,
but
maintaine
not
your
error
.
If
those
words
,
Roga
patrem
,
iube
natum
,
iure
matris
impera
:
Command
in
the
right
of
a
mother
be
not
in
any
part
of
your
Romish
seruice
;
yet
these
speeches
are
in
one
,
that
is
no
meane
man
:
[
](A15735-e7920-b)d
d
Bonauentur
.
in
Psalte
beat
.
Mariae
,
Psal.
35
Incline
the
countenance
of
God
toward
vs
,
compell
him
to
haue
mercie
vpon
sinners
.
And
why
may
she
not
compell
,
if
(
as
you
terme
her
)
she
be
[
](A15735-e7940-b)e
e
Idemin
Corona
Mariae
.
§.
Imperatur
.
Empresse
and
Ladie
of
the
world
?
If
she
be
[
](A15735-e7960-b)f
f
Psalt
Psal
12.
the
finder
out
of
grace
,
if
she
constrained
the
vncreated
word
to
take
flesh
of
her
,
because
she
was
a
most
humble
Ladis
.
But
will
you
haue
the
very
word
of
commanding
?
[
](A15735-e7990-b)g
g
Coro
Mari.
§.
Imperatr
.
O
our
Empresse
and
Ladie
,
most
bountifull
,
by
the
right
of
a
mother
commaund
thy
most
beloued
sonne
,
that
he
vouchsafe
to
lift
vp
our
mindes
to
heauenly
desires
from
the
loue
of
earthly
things
.
What
doctrine
is
this
?
and
for
what
Churches
seruice
?
was
not
Bonauenture
the
author
of
all
these
speeches
,
[
](A15735-e8020-b)h
h
In
opuse
.
scrip
opuse
.
a
Cardinall
of
your
Romish
Church
,
your
Seraphicall
Doctor
,
and
which
is
most
of
all
,
is
he
not
[
](A15735-e8040-b)i
i
Canonizatio
Bonauenturae
in
opuse
.
a
Saint
canonized
by
your
Pope
,
that
cannot
erre
?
Is
not
the
Virgin
Mary
in
your
[
](A15735-e8060-b)k
k
Horae
beat
.
Maryae
ad
vsum
Sarisbur
.
Eccles.
fol.
42.
seruice
,
called
the
promise
of
the
Prephets
,
the
Queene
of
the
Patriarkes
,
the
schoolmistris
of
the
Euangelists
,
the
teacher
of
the
Apostles
,
the
comforter
of
the
quick
and
the
dead
?
Who
th●…
saios
deuoutly
this
short
prayer
daily
,
(
saith
the
Rubrick
)
shall
not
depart
out
of
this
world
,
without
penance
,
and
ministration
of
the
holy
Sacrament
.
[
](A15735-e8090-b)l
l
Fol.
46.
In
another
prayer
in
the
same
booke
,
shee
is
called
[
](A15735-e8100-b)m
m
Mag●stra
Euangelistarum
veracissima
.
Doctrix
Apostolorum
sapien●issima
.
the
most
true
schoolmistris
of
the
Euangelists
,
the
most
wise
teacher
of
the
Apostles
.
The
booke
was
printed
at
Paris
by
Francis
Regnault
1526.
What
profound
piercing
into
such
naturall
affection
can
exccuse
these
speeches
?
what
French
phrase
can
warrant
it
?
But
what
should
we
striue
about
the
forciblenes
of
her
prayers
,
when
it
is
not
,
nor
can
be
prooued
that
she
prayes
at
all
.
speaker
W.
P.
Therefore
we
haue
good
cause
to
blesse
the
name
of
God
,
that
hath
freed
vs
from
the
yoke
of
this
Roman
bondage
,
and
hath
brought
vs
to
the
true
light
and
libertie
of
the
Gospell
.
And
it
should
be
a
great
height
of
vnthankfulnesse
in
vs
,
not
to
stand
ouer
against
the
present
Church
of
Rome
,
but
to
yeelde
ourselues
to
plots
of
reconciliation
.
To
this
effect
and
purpose
I
haue
penned
this
little
Treatise
,
which
I
present
to
your
worship
,
desiring
it
might
be
some
token
of
a
thankfull
minde
,
for
vndeserued
loue
.
And
I
craue
withall
,
not
onely
your
Worshipfull
(
which
is
more
common
)
but
also
your
learned
protection
;
being
well
assured
,
that
by
skill
and
arte
you
are
able
to
iustifie
whatsoeuer
I
haue
truelie
taught
.
Thus
wishing
to
you
and
yours
the
continuance
and
the
increase
of
faith
and
good
conscience
,
I
take
my
leaue
.
Cambridge
,
Iune
28.
1597.
Your
W.
in
the
Lord
,
William
Perkins
.
Wherefore
to
conclude
this
Epistle
,
if
there
be
no
waightier
cause
then
this
by
you
here
produced
,
why
you
and
your
adherent
,
doe
not
reconcile
your selues
vnto
the
Church
of
Rome
you
may
shortly
by
Gods
grace
)
become
new
men
,
for
we
are
so
farre
off
,
from
making
our
Sauiour
Christ
a
Pseudoch●●st
,
or
from
drawing
one
iote
of
excellencie
from
his
souera●gne
power
,
merits
,
or
dignitie
:
that
we
in
the
very
points
by
you
put
downe
,
doe
much
more
magnifie
him
then
you
doe
,
For
in
maintaining
the
authority
by
him
imparted
vnto
his
deputies
,
our
spirituall
Magistrates
,
and
of
their
merits
and
satisfaction
:
We
first
say
,
that
these
his
seruants
prer●…
be
his
hee
gifts
,
of
〈…〉
grace
bestowed
on
whom
he
pleaseth
;
which
is
no
finall
praise
of
his
great
liberality
:
And
withall
affirme
,
that
there
is
an
infinite
difference
betweene
his
ov●ne
power
,
merits
,
and
satisfaction
,
and
ours
:
Wherein
〈…〉
his
soueraigne
honour
is
preserued
entire
to
himselfe
,
without
any
comparison
.
Now
you
make
Christs
authoritie
so
base
,
his
merits
and
satisfaction
so
meane
,
that
if
he
●…part
any
degree
of
them
vnto
his
seruants
,
he
looseth
the
honour
of
all
from
himselfe
.
Whereupon
it
followeth
inuinciblie
,
if
you
vnfeignedly
seeke
Christ
Iesus
his
true
honour
,
and
will
esteeme
of
his
diuine
giftes
worthelie
,
you
must
hold
out
no
longer
,
but
vn●te
your selfe
in
these
necessarie
heades
of
Religion
vnto
the
Catholike
Church
of
Rome
,
which
so
highly
exalted
him
,
both
in
his
owne
excellencie
,
and
in
his
singular
giftes
to
his
subiects
.
speaker
A.
W.
The
least
of
these
is
cause
sufficient
to
withhold
vs
from
ioyning
with
the
Church
of
Rome
,
at
least
in
that
point
.
The
Kings
authoritie
is
not
abased
,
because
[
](A15735-e8270-b)n
n
〈…〉
he
cannot
communicate
any
of
his
royalties
to
his
subiects
:
That
Christ
must
needes
lose
by
it
,
I
shewed
before
;
for
it
argues
an
insufficiencie
in
his
satisfaction
.
speaker
W.
P.
THE
AVTHOR
TO
THE
CHRISTIAN
READER
.
BY
a
Reformed
Catholike
,
I
vnderstand
any
one
that
holds
the
same
necessarie
heades
of
religion
with
the
Roman
Church
:
yet
so
,
as
he
pares
off
and
reiects
all
errours
in
doctrine
whereby
the
said
religion
is
corrupted
.
How
this
may
be
done
,
I
haue
begun
to
make
some
little
declaration
in
this
small
Treatise
:
the
intent
whereof
is
to
shew
how
neere
we
may
come
to
the
present
church
of
Rome
in
sundrie
points
of
religion
:
and
wherein
we
must
for
euer
dissent
.
My
purpose
in
penning
this
small
discourse
is
threefold
.
The
first
is
,
to
confute
all
such
Politikes
as
hold
and
maintaine
,
that
our
religion
,
&
that
of
the
Roman
Church
differ
not
in
substance
,
and
consequently
that
they
may
be
reconciled
:
yet
my
meaning
is
not
here
to
condemne
any
Pacification
that
tends
to
perswade
the
Roman
Church
to
our
religion
.
The
second
is
,
that
the
Papists
which
thinke
so
basely
of
our
religion
,
may
be
won
to
a
better
liking
of
it
:
when
they
shall
see
how
neere
we
come
vnto
them
in
sundrie
points
.
The
third
,
that
the
common
Protestant
might
in
some
part
see
&
conceiue
the
point
of
difference
betweene
vs
and
the
Church
of
Rome
:
and
know
in
what
manner
and
how
farre
forth
,
we
condemne
the
opinions
of
the
said
Church
.
I
craue
pardon
for
the
order
which
I
vse
,
in
handling
the
seuer
all
points
.
For
I
haue
set
them
downe
one
by
one
,
as
they
came
to
minde
,
not
respecting
the
lawes
of
Method
.
If
any
Papist
shall
say
that
I
haue
not
alleadged
their
opinions
aright
,
I
answere
,
that
their
bookes
be
at
hand
,
and
I
can
iustifie
what
I
haue
said
.
Thus
crauing
thine
acceptation
for
this
my
paines
,
and
wishing
vnto
thee
the
increase
of
knowledge
,
and
loue
of
pure
and
sound
religion
,
I
take
my
leaue
and
make
an
ende
.
speaker
D.
B.
P.
AN
ANSWERE
TO
THE
Preface
.
VPON
your
preface
to
the
Reader
I
will
not
stand
,
because
it
toucheth
no
point
of
controuersie
:
let
it
be
declared
in
your
next
,
what
you
meane
,
when
you
desire
your
reformed
Catholike
to
hold
the
same
necessarie
I
haue
shewed
you
.
heades
of
Religion
with
the
Romane
Church
:
for
if
the
Romane
.
Church
doth
erre
in
the
matter
of
faith
,
and
iustification
;
in
the
number
and
vertue
of
the
Sacraments
;
in
the
bookes
and
interpretation
of
the
word
of
God
;
if
she
raze
the
foundation
and
make
Christ
a
Pseudochrist
,
and
an
Idoll
;
to
omitte
twenty
other
e●rors
in
substantial
points
of
faith
,
as
in
this
your
small
discourse
you
would
perswade
:
there
will
remaine
verie
few
necessarie
heades
of
Religion
for
them
to
agree
in
.
And
be
you
well
assured
,
that
you
are
so
wide
from
winning
Catholikes
by
this
your
worke
,
to
a
better
liking
of
your
Religion
:
that
you
haue
taken
the
high
way
,
to
lead
them
to
a
farre
greater
dislike
of
it
;
by
teaching
,
that
in
so
many
materiall
points
it
differeth
so
farre
from
theirs
.
For
all
Catholikes
hold
for
most
assured
,
that
which
the
most
auncient
,
learned
and
holie
Doctor
Athanasius
in
his
creede
deliuereth
in
the
2.
vers
.
The
name
Catholike
,
makes
not
your
Religion
Catholike
.
Which
Catholike
faith
vnlesse
euery
man
obserue
wholy
and
inuiolably
,
(
not
omitting
,
or
shrinking
from
any
one
article
of
it
)
without
doubt
he
shall
perish
euerlastingly
.
If
S.
Basil
that
reuerent
and
blessed
Father
of
the
Church
,
doth
hold
it
the
dutie
of
euerie
good
Christian
,
rather
to
loose
his
life
,
then
to
condescend
to
the
alteration
of
any
one
syllable
in
matter
of
faith
:
you
may
be
sure
that
we
Catholikes
cannot
but
carrie
a
Theod.
4.
hist.
cap.
17.
verie
base
conceipt
of
your
doctrine
:
who
goe
about
vnder
the
ouerworne
and
thredbare
cloake
of
reformation
,
to
deface
and
corrupt
the
purer
and
greater
part
of
Christian
Religion
:
especially
when
they
shall
perceiue
the
most
points
of
your
pretended
reformation
,
to
be
nothing
else
but
olde
rotten
condemned
heresies
,
new
scoured
vp
and
furbushed
,
and
so
in
shew
made
more
saleable
vnto
the
vnskilfull
,
as
in
this
treatise
shall
be
proued
in
euery
Chapter
.
speaker
A.
W.
TO
THE
REFORMATION
OF
THE
PREFACE
.
THere
are
many
necessarie
heads
of
saluation
,
wherein
we
and
you
agree
.
1.
The
Trinitie
:
2.
Redemption
by
Christ
against
all
Iewes
and
Heathen
:
3.
The
Godhead
of
Christ
against
Arius
:
4.
The
vnitie
of
his
person
against
Nestorius
:
5.
The
truth
of
his
Manhood
(
though
by
consequence
you
ouerthrow
it
)
against
Eutyches
:
6.
The
Godhead
of
the
holy
Ghost
against
Macedonius
:
and
many
other
.
Which
I
alleage
not
,
to
make
any
Papist
beleeue
,
that
the
differences
betwixt
vs
and
you
are
few
,
or
small
:
but
to
shew
,
that
Master
Perkins
speakes
not
against
reason
.
We
are
perswaded
,
that
no
man
may
shrinke
from
the
truth
of
that
which
is
deliuered
in
Athanasius
Creede
;
though
we
dare
not
peremptorily
condemne
euery
man
,
that
hath
not
a
distinct
knowledge
and
beleefe
of
euery
one
of
the
seuerall
articles
.
We
are
wholy
of
I
asils
iudgement
,
that
euery
Th●…et
.
●…es
.
lib.
〈◊〉
cap
17.
Qu●…
in
sa●…s
〈◊〉
e
ducati
,
ne
vnam
quidem
●yllabam
diuino●…
dogma●…
prodi
●…unt
.
one
ought
rather
to
lose
his
life
,
than
to
suffer
any
one
syllable
of
Gods
truth
in
the
Scripture
to
be
betrayed
;
and
therefore
wee
forbeare
to
ioyne
with
the
Church
of
Antichrist
,
which
preferres
a
corrupt
translation
,
before
the
text
it selfe
.
speaker
W.
P.
REVEL.
18.
3.
And
I
heard
another
voyce
from
heauen
say
,
Goe
out
of
her
my
people
,
that
ye
be
not
pertakers
of
her
sinnes
,
and
receiue
not
of
her
plagues
.
speaker
D.
B.
P.
ANSWERE
TO
THE
Prologue
.
THE
learned
know
it
to
be
a
fault
,
to
make
that
the
entrie
vnto
our
discourse
,
which
may
as
properly
fit
him
,
that
pleadeth
against
vs
:
●xordium
Commune
.
but
to
vse
that
for
our
proeme
,
which
in
true
sence
hath
nothing
for
vs
,
nay
rather
beareth
stronglie
for
our
aduersarie
,
must
needs
argue
great
want
of
iudgement
:
Such
is
the
sentence
aboue
cited
out
of
S.
John
by
M.
Perkins
:
for
it
being
trulie
vnderstood
,
is
so
farre
off
from
terrifying
any
one
from
the
Catholike
Romane
Church
,
as
it
doth
vehementlie
exhort
all
to
fire
vnto
it
,
by
forsaking
their
wicked
companie
that
are
banded
against
it
.
speaker
A.
W.
TO
THE
REFORMATION
OF
THE
PROLOGVE
.
IF
it
fall
out
,
as
I
make
no
question
but
it
will
doe
,
that
the
place
chosen
by
Master
Perkins
,
be
prooued
to
belong
to
the
Church
of
Rome
;
where
is
the
fault
then
?
speaker
W.
P.
IN
the
former
chapter
S.
Iohn
sets
downe
a
description
〈…〉
.
of
the
whore
of
Babylon
,
and
that
at
large
,
as
he
saw
her
in
a
vision
described
vnto
him
.
In
the
sixteenth
verse
of
the
same
chapter
,
he
foretels
her
destruction
:
and
in
the
three
first
verses
of
this
18.
chapter
,
he
goeth
on
to
propound
the
sayd
destruction
,
yet
more
directly
and
plainely
,
withall
alleadging
arguments
to
prooue
the
same
,
in
all
the
verses
following
.
Now
in
this
fourth
verse
is
set
downe
a
caueat
seruing
to
forewarne
all
the
people
of
God
,
that
they
may
escape
the
iudgement
shall
befall
the
whore
:
and
the
wordes
containe
two
parts
:
a
commaundement
,
and
a
reason
.
The
commaundement
:
Come
out
of
her
my
people
,
that
is
,
from
Babylon
.
The
reason
taken
from
the
euent
,
least
ye
be
partakers
,
&c.
Touching
the
commaundement
,
first
I
will
search
the
right
meaning
of
it
,
and
then
set
down
the
vse
thereof
and
doctrine
flowing
thence
.
In
historie
therefore
are
three
Babylons
mentioned
:
one
is
,
Babylon
of
Assyria
standing
on
the
riuer
Euphrates
,
where
was
the
confusion
of
Languages
,
and
where
the
Iewes
were
in
captinitie
:
which
Babylon
is
in
Scripture
reproched
for
Idolatrie
and
other
iniquities
.
The
second
Babilon
is
in
Egypt
,
standing
on
the
riuer
Nilus
,
and
is
now
called
Cayr
;
of
that
mention
is
made
,
1.
Pet.
5.
v.
13.
(
as
some
thinke
)
though
indeede
it
is
as
likely
and
more
commonly
thought
,
that
there
is
meant
Babylon
of
Assyria
.
The
third
Babylon
is
mystical
,
whereof
Babylon
of
Assyria
was
a
tipe
and
figure
;
and
that
is
Rome
,
which
is
without
question
here
to
be
vnderstood
.
And
the
whore
of
Babylon
,
as
by
all
circumstances
may
be
gathered
,
is
the
state
or
regiment
of
a
people
that
are
the
inhabitants
of
Rome
,
and
appertaine
thereto
.
This
may
be
prooued
by
the
interpretation
of
the
holy
Ghost
:
for
in
the
last
verse
of
the
17.
chapter
,
the
woman
,
that
is
,
the
whore
of
Babylon
,
is
said
to
be
a
citie
which
raigneth
ouer
the
kings
of
the
B.
earth
:
now
in
the
daies
when
S.
Iohn
penned
this
booke
of
Reuelation
,
there
was
no
citie
in
the
world
that
ruled
ouer
the
kings
of
the
earth
but
Rome
;
it
then
being
the
seate
where
the
Emperour
put
in
execution
his
Imperiall
authoritie
.
Againe
in
the
seuenth
verse
shee
is
said
to
sit
on
a
beast
hauing
seuen
C.
heads
and
tenne
hornes
,
which
seuen
heads
bee
seuen
hils
,
vers.
9.
whereon
the
woman
sitteth
,
and
also
they
bee
seuen
kings
.
Therefore
by
the
whore
of
Babylon
is
meant
a
citie
standing
on
seuen
hills
.
Now
it
is
wel
known
,
not
onely
to
learned
men
in
the
Church
of
God
,
but
euen
to
the
heathen
themselues
,
that
Rome
alone
is
the
citie
built
on
seuen
distinct
hills
,
called
Caelius
,
Auentinus
,
Exquilinus
,
Tarpeius
or
Capitolinus
,
Viminalis
,
Palatinus
,
Quirinalis
.
Papists
to
helpe
themselues
,
doe
alleadge
that
old
Rome
stood
on
seuen
hills
,
but
now
is
remooued
further
to
the
plaine
of
Campus
Martins
.
I
answer
,
that
howsoeuer
the
greatest
part
of
the
citie
in
regard
of
habitation
bee
not
now
on
seuen
hils
,
yet
in
regard
of
regiment
and
practise
of
religion
it
is
:
for
euen
to
this
day
vpon
these
hilles
are
seated
certaine
Churches
and
Monasteries
and
other
like
places
where
the
Papall
Authoritie
is
put
in
execution
:
and
thus
Rome
being
put
for
a
state
and
regiment
,
euen
at
this
day
,
it
stands
vpon
7.
hils
.
And
though
it
be
come
to
passe
that
the
harlot
in
regard
of
her
latter
dayes
euen
changed
her
seate
,
yet
in
respect
of
her
younger
times
in
which
she
was
bred
and
borne
,
she
sate
vpon
the
7.
hills
.
Others
,
because
they
feare
the
wounding
of
their
own
heads
,
labour
to
frame
these
words
to
another
meaning
,
&
say
,
that
by
the
whore
,
is
meant
the
company
of
all
wicked
men
in
the
world
whersoeuer
,
the
diuell
being
the
head
thereof
.
But
this
exposition
is
flat
against
the
text
:
for
she
is
opposed
to
the
Chap.
18.
〈◊〉
.
kings
of
the
earth
with
whom
she
is
said
to
commit
fornication
:
and
in
the
last
verse
she
is
called
a
citie
standing
on
seuen
hils
,
and
raigning
ouer
the
Kings
of
the
earth
(
as
I
haue
said
)
and
therefore
must
needs
be
a
state
of
men
in
some
particular
place
.
speaker
D.
B.
P.
For
by
the
purple
Harlot
in
that
place
is
signified
(
as
shall
be
proued
presentlie
,
)
the
Romane
Empire
,
as
then
it
was
,
the
slaue
of
Idols
,
and
with
most
bloodie
slaughter
persecuting
Christs
Saints
:
Those
of
the
Church
of
Rome
being
as
nearest
vnto
it
,
so
most
subiect
to
that
sacrilegious
boucherie
.
Wherefore
that
voice
which
S.
Iohn
heard
say
,
Goe
out
of
her
my
people
,
that
you
be
not
partakers
of
her
sinnes
,
&c.
can
haue
none
other
meaning
;
then
that
all
they
who
desire
to
be
Gods
people
,
must
separate
themselues
in
faith
and
manners
from
them
,
who
hate
and
persecute
the
Romane
Church
,
as
did
then
,
the
Heathen
Emperours
,
and
now
doe
all
Heretikes
:
Vnlesse
they
will
be
partakers
of
their
sinnes
,
and
consequentlie
of
their
plagues
.
This
shall
yet
appeare
more
plainelie
in
Your
friendly
offer
is
suspicious
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
S●phoc
.
in
Aia●●
slagel
.
the
examination
of
this
Chapter
.
Where
I
will
deale
friendly
with
my
aduersarie
,
and
aduantage
him
all
tha●
I
can
;
that
all
being
giuen
him
,
which
is
any
way
probable
;
it
may
appeare
more
euidentlie
,
how
little
he
hath
to
any
purpose
out
of
this
place
of
the
Apocalypse
,
whereof
all
Protestants
vaunt
and
bragge
so
much
both
in
their
bookes
and
pulpits
.
Well
then
I
will
admitte
that
in
the
17.
and
18.
Chapters
of
the
Reuel
by
the
whoore
of
Babylon
,
is
vnderstood
the
Romane
state
and
regiment
:
which
in
lawfull
disputations
,
they
are
not
able
to
proue
:
the
most
iudicious
Doctor
S.
Augustine
,
and
diuerse
others
of
the
auncient
Popish
you
meane
.
Fathers
,
with
the
learned
troupe
of
later
Interpreters
,
expounding
it
of
the
whole
corps
and
societie
of
the
wicked
:
And
as
for
the
7.
h●ll●s
on
the
which
they
lay
their
foundation
,
they
are
not
to
be
taken
literallie
:
The
Angell
of
God
in
the
verie
text
it selfe
interpreting
the
7.
heads
of
the
beast
,
to
be
aswell
7.
Kings
,
as
7.
hilles
:
But
this
notwithstanding
to
helpe
you
forwaid
,
I
will
graunt
it
you
,
because
some
good
writers
haue
so
taken
it
.
And
therefore
omitte
as
imperrinent
that
which
you
say
in
proofe
of
it
.
What
can
you
inferre
hereupon
?
Many
that
the
Romane
Church
is
that
whoore
of
Babylon
:
fayre
and
soft
good
Sir
,
how
proue
you
that
?
thus
.
The
whoore
of
Babylon
is
a
state
of
the
Romane
regment
,
ergo
the
Romane
Church
is
the
whoore
of
Babylon
.
What
some
of
arguing
call
you
me
this
?
By
the
like
sophistication
,
you
may
proue
that
Rom●…s
and
R●…s
were
the
purple
Harlot
,
which
to
affinne
●…
.
were
ridiculous
,
or
which
is
impious
)
that
the
most
Christian
Empe
,
〈◊〉
.
〈◊〉
,
and
●●codosius
,
were
the
wh●ore
of
Babilon
,
because
thes.
held
also
the
state
of
the
Romane
Empire
and
regiment
,
to
make
short
the
seeble
force
of
this
reason
lyeth
in
this
:
that
they
who
ho●…eth
the
state
,
and
gouerne
in
the
same
Kingdome
,
must
needs
be
of
like
affection
in
Religion
;
which
if
it
were
necessarie
,
then
did
Queene
Mary
of
blessed
memorie
,
and
her
sister
E●zabeth
〈…〉
〈◊〉
〈◊〉
same
nundes
towards
the
true
Catholike
●ath
,
because
they
〈◊〉
in
the
same
chane
of
estate
,
and
ruled
in
the
same
Kingdome
.
See
I
pray
you
what
a
shamefull
cau●…
this
is
,
to
rase
such
〈◊〉
〈◊〉
.
A
simple
Logician
would
blush
to
argue
in
the
par●…s
so
loose
and
yet
they
that
take
vpon
them
to
controule
the
learnedst
in
the
world
,
often
fall
into
such
open
tallacies
.
We
desire
no
fauour
of
you
,
but
that
you
would
acknowledge
the
truth
,
when
you
cannot
reasonably
gainsay
it
.
What
we
can
prooue
you
shall
see
by
and
by
;
in
the
meane
while
,
your
reason
is
naught
.
For
what
though
S.
Austin
,
and
diuers
other
ancient
writers
,
with
the
learned
troupe
of
your
Popish
interpreters
doe
so
expound
it
;
doth
it
follow
thereupon
,
that
in
lawfull
disputation
the
contrarie
cannot
be
proued
?
Could
not
they
erre
?
May
not
some
other
man
see
that
,
which
they
perceiued
not
?
But
what
if
wee
shall
match
you
in
number
and
antiquitie
of
writers
for
our
exposition
?
First
[
](A15735-e9300-b)p
p
Hieron
an
〈…〉
Hierome
,
as
you
acknowledge
afterward
,
makes
for
vs
,
and
not
for
you
:
so
by
your
confession
doth
[
](A15735-e9320-b)q
q
Tertul.
contra
lud●o●
pag
131.
&
contra
Mar●ion
.
lib
3.
pag.
204.
Tertullian
:
but
what
name
I
seuerall
men
?
The
[
](A15735-e9340-b)r
r
A●etas
in
Apoc
cap.
17.
Greeke
Scholiast
tels
vs
,
that
diuers
Interpreters
by
the
harlot
vnderstood
old
Rome
;
and
he
that
so
thinks
,
in
his
iudgement
erres
not
,
though
(
saith
he
)
it
may
be
vnderstood
of
new
Rome
,
or
the
time
of
Antichrists
comming
.
Yea
[
](A15735-e9370-b)s
s
August
de
ci●●●
lib
18.
cap.
2.
●2
.
27.
●●
lib.
●●
c.
17.
Austin
himselfe
grants
,
that
Rome
,
in
Greeke
and
Latin
writers
,
is
as
it
were
a
second
Babylon
,
and
he
calles
it
Babylon
of
the
West
.
More
then
that
,
your
[
](A15735-e9410-b)t
t
Baptista
Regnault
in
〈…〉
ber●
,
&
.
R●be●a
in
epistola
ad
lector
.
owne
writers
deny
those
Ho
milies
on
the
Apocalyps
to
be
Au●tins
,
and
think
them
rather
to
be
written
by
Ty
conius
the
Donatist
,
which
Ribera
the
Iesuite
saies
[
](A15735-e9450-b)u
u
Certis
argumentis
deprehendi
,
eas
Tyconij
esse
,
non
Augustini
.
he
hath
found
,
by
certaine
arguments
and
euident
reasons
.
Besides
,
[
](A15735-e9460-b)*
*
Babtist
.
Regnaul
.
vbi
supra
.
Baptista
Regnald
affirmes
,
that
the
Commenta●ies
of
diners
of
the
ancients
,
Bede
,
Ambrose
,
Aus●ert
,
Anselme
,
Prunasius
and
Austin
are
mysticall
and
allegoricall
,
not
historicall
;
so
that
wee
are
not
to
rest
vpon
any
of
them
,
for
the
true
and
proper
meaning
of
the
text
.
It
shewes
more
discretion
than
plaine
dealing
,
to
omit
that
which
you
cannot
answere
;
Master
Perkins
reasons
are
euident
and
strong
.
-
[
](A15735-e9540-b)x
x
See
Doctor
Downam
of
Antichrist
,
lib.
1.
cap.
2.
ss
3.
&
Master
Powel
de
Antichristo
lib.
1.
cap.
11.
ss
22.
23.
The
citie
that
in
S.
Iohns
daies
raigned
ouer
the
Kings
of
the
earth
,
is
the
whore
of
Babylon
,
Apoc.
17.
18.
-
But
Rome
that
is
(
[
](A15735-e9570-b)y
y
Ciuitas
,
the
state
of
Rome
.
ciuitas
)
the
state
of
Rome
,
and
Rome
onely
,
is
that
citie
that
raigned
ouer
the
Kings
of
the
earth
in
S.
Iohns
daies
.
-
Therefore
Rome
,
and
Rome
onely
is
the
whore
of
Babylon
.
-
2
The
citie
that
in
S.
Iohns
daies
was
seated
on
seuen
hilles
,
is
the
seate
of
the
whore
of
Babylon
.
Apoc.
17.
9.
-
But
Rome
,
that
is
(
[
](A15735-e9630-b)z
z
Vibs
,
the
town
of
Rome
.
vrbs
)
the
towne
of
Rome
(
is
that
only
)
is
the
citie
,
that
in
S.
Iohns
daies
was
seated
on
seuen
hilles
.
-
Therefore
Rome
(
and
Rome
onely
)
is
the
seate
of
the
whore
of
Babylon
.
To
the
proposition
of
the
latter
reason
you
answere
,
that
[
](A15735-e9670-b)a
a
See
Doctor
Fulk
against
Rhem.
Testam
.
Reuel.
17.
9.
and
Down
.
of
Ant●c
lib.
1.
〈◊〉
.
2
ss
4.
and
R●em
.
Test.
Reuel.
17.
9.
the
seuen
hilles
are
not
to
be
taken
literally
:
because
the
Angell
makes
the
seuen
heads
aswell
seuen
Kings
,
as
seuen
hilles
.
But
surely
that
rather
makes
against
you
:
for
as
the
seuen
Kings
are
literally
to
be
vnderstood
,
so
are
the
seuen
hilles
,
both
being
signified
by
the
seuen
heads
;
not
that
the
seuen
hils
are
seuen
Kings
.
For
the
woman
,
or
Citie
,
doth
not
sit
vpon
the
Kings
,
but
rather
the
Kings
vpon
her
.
Besides
,
it
were
a
strange
interpretation
,
to
expound
heads
by
hilles
,
and
hils
by
Kings
;
whereas
heads
doe
more
resemble
Kings
,
than
hilles
doe
.
speaker
W.
P.
And
the
Papists
themselues
perceiuing
that
this
shift
will
not
serue
their
turne
,
make
two
Romes
,
heathenish
Rome
,
and
that
whereof
the
Pope
is
head
:
now
(
say
they
)
the
whore
spoken
of
,
is
heathenish
Rome
,
which
was
ruled
by
cruell
tyrants
,
as
Nero
,
Domitian
,
and
the
rest
:
and
that
Rome
wherof
now
the
Pope
is
head
,
is
not
here
meant
.
Behold
a
vaine
and
foolish
distinction
:
for
Ecclesiasticall
Rome
in
respect
of
state
,
princely
dominion
,
and
cruelty
in
persecuting
the
Saints
of
God
,
is
all
one
with
the
heathenish
Empire
:
the
See
of
the
Bishop
being
turned
into
the
Emperours
court
,
as
all
histories
doe
manifest
.
speaker
D.
B.
P.
Well
,
then
admitting
the
purpel
harlot
to
signifie
the
Roman
state
,
wee
doe
say
that
the
state
of
Rome
must
bee
taken
as
it
was
then
,
when
these
words
were
spoken
of
it
;
that
is
,
Pagan
,
Idolatrous
,
and
a
hot
persecutor
of
Christians
.
Such
it
had
beene
a
little
before
vnder
that
bloodie
Tyrant
Nero
,
and
then
was
vnder
Domitian
:
which
we
confirme
by
the
authoritie
of
them
,
who
expound
this
passage
of
the
Roman
state
.
The
commentary
on
the
Apocalyps
,
vnder
Saint
Ambrose
name
sayth
the
great
where
sometime
doth
signifie
Rome
,
specially
which
at
that
time
when
the
Apostle
wrote
this
,
did
persecute
the
Church
of
God
:
but
otherwise
,
In
cap.
178.
Jt
should
be
in
cap.
17.
Libr.
2.
contra
Iouinian
.
doth
signifie
the
whole
Citie
of
the
Diuell
.
And
Saint
Ierome
who
applieth
the
place
to
Rome
affirmeth
,
that
she
had
before
his
dayes
blotted
out
that
blasphemie
written
in
her
forhead
,
because
then
the
state
was
Christian
,
which
before
had
beene
Heathen
:
so
that
vnto
the
partie
Pagan
,
and
not
vnto
the
Church
of
God
,
he
ascribeth
these
works
of
the
wicked
Harlot
:
which
also
the
very
text
it selfe
doth
conuince
:
for
it
hath
That
she
was
drunke
with
the
blood
of
the
Mart●rs
of
Iesus
.
Now
Vers.
6.
the
Church
of
Rome
hath
not
then
by
the
confession
of
all
men
drawne
any
blood
of
Christs
Saints
,
but
in
testimonie
of
his
trueth
,
had
powred
out
abundance
of
her
best
blood
.
Wherefore
it
is
most
manifest
,
that
the
harlot
could
not
signifie
the
Church
of
Rome
,
so
pure
and
free
from
slaughter
:
but
the
Romane
Empire
,
which
was
then
full
gorged
,
with
that
most
innocent
and
holy
blood
.
Againe
that
whoore
is
expounded
,
B.
To
be
a
Citie
which
had
kingdome
,
ouer
the
Kings
of
the
earth
.
But
the
Church
of
Rome
,
had
then
no
kingdome
ouer
the
earth
,
or
Vers.
18.
any
temporall
dominion
at
all
;
but
the
Romane
Emperours
had
such
soueraigne
commaundement
ouer
many
Kings
▪
wherefore
it
must
be
vnderstood
of
them
,
and
not
of
the
Church
.
Now
to
take
Kingdome
not
properly
for
temporall
soueraignty
,
but
for
spirituall
I●…isdiction
,
as
some
shifters
doe
;
is
to
she
without
any
warrant
,
from
the
natiue
signification
of
the
word
,
vnto
phantasticall
,
and
voluntarie
imagination
.
And
whereas
M.
Perkins
saith
,
that
Ecclesiasticall
Rome
in
respect
of
state
,
princely
dominion
,
and
cruelty
against
the
Saints
,
is
Pag.
5.
Spoke
of
Rome
then
,
as
it
is
now
.
all
one
with
the
heath●…sh
Empire
;
he
both
seeketh
to
deceiue
,
and
is
greatly
deceiued
:
he
would
deceiue
,
in
that
he
doth
applie
words
spoken
of
Rome
,
aboue
1500.
yeares
agoe
,
vnto
Rome
as
it
is
at
this
day
:
and
yet
if
that
were
granted
him
,
he
erreth
fo●●e
in
euery
one
of
his
particulars
.
For
first
,
touching
princ●●e
dominion
,
the
Romane
Empire
held
then
,
all
Italy
,
all
Fraunce
,
all
Spayne
,
all
England
,
a
great
part
of
Germanie
,
of
Asia
,
and
also
of
Afrike
:
hauing
their
Proconsulles
,
and
The
Popes
Legates
haue
by
one
meanes
or
other
equalled
the
Proconsuls
authoritie
,
and
the
reuenues
of
the
Romane
state
.
Indeede
the
church
of
Rome
is
no
persecuter
of
heretikes
but
of
true
Christians
.
other
principall
Officers
in
all
those
Countries
,
drawing
an
hundred
thousand
millions
in
mony
,
and
many
other
commodities
out
of
them
:
Wherefore
in
princely
dominion
,
and
magnificall
state
,
it
surmounted
Ecclesiasticall
Rome
(
which
hath
not
temporall
dominion
ouer
the
one
halfe
of
that
one
kingdome
of
Italy
)
more
then
an
hundred
degrees
.
And
as
for
persecution
,
the
Empire
slew
,
and
caused
to
be
slaine
,
more
Saints
of
God
in
one
yeare
;
then
the
Church
of
Rome
hath
done
,
of
reprobates
and
obstinate
heretikes
,
in
1600.
yeares
.
Hauing
thus
proued
,
that
the
whoore
of
Babilon
,
signifieth
the
heathen
state
of
Rome
,
and
not
the
Ecclesiasticall
:
let
vs
now
heare
what
you
say
against
it
.
Marry
that
the
distinction
of
the
Empire
of
Rome
,
and
Church
of
Rome
is
foolish
,
and
coyned
of
late
to
serue
our
turne
▪
which
to
be
farre
otherwise
,
I
proue
out
of
those
verie
Authors
,
who
doe
interpret
that
harlot
to
signifie
Rome
;
who
are
neither
foolish
,
nor
of
late
daies
:
you
haue
heard
it
before
out
of
S.
Ambrose
commentaries
.
And
farther
,
we
gather
it
out
of
S.
Hierome
,
in
the
Epistle
which
you
Before
it
was
vnder
his
name
;
haue
you
learned
since
,
that
it
was
his
in
deede
?
What
if
there
be
?
cite
:
for
he
hauing
resembled
Rome
vnto
Babilon
,
for
the
multitude
of
the
wicked
,
which
yet
remained
in
it
:
pointeth
out
a
more
pure
part
,
saying
;
There
is
in
deede
the
holy
Church
,
there
are
the
triumphant
monuments
of
the
Apostles
and
Martyrs
,
there
is
the
true
confession
of
Christ
,
there
is
the
faith
praised
by
the
Apostle
,
&c.
Be
not
there
expressed
two
distinct
parts
of
Rome
?
Againe
,
Tertullian
who
liued
in
the
second
hundred
yeare
,
vnder
those
persecuting
Emperours
,
saith
in
one
place
,
that
Babilon
is
a
figure
of
Rome
,
in
respect
of
her
proud
Empire
and
persecution
of
the
Saints
.
And
in
an
other
,
that
Rome
was
most
happie
for
her
holy
Lib.
cont.
Iud.
De
prasc●pt
cap.
16.
Church
,
vnto
which
the
Apostles
with
their
blood
had
poured
forth
their
whole
doctrine
:
see
a
plaine
distinction
betweene
the
Heathen
Empire
and
the
holie
Church
of
Rome
.
Which
finallie
may
be
gathered
out
of
the
expresse
word
of
God
.
Where
the
Church
in
Babilon
coelect
,
is
distinguished
from
the
rest
of
that
citie
,
which
was
Pagan
.
You
say
1.
Pet.
5●
.
(
but
without
any
authour
)
that
Babilon
there
doth
not
signifie
Rome
,
but
either
a
citie
in
Aegypt
,
or
Assyria
:
But
Eusebins
lib.
2.
hist.
c.
14.
and
S.
Jerom.
de
Eccles.
script
.
vers
.
Marcus
,
with
other
Authors
more
worthie
He
saith
no
more
but
that
which
is
as
likely
,
and
more
commonly
Thought
.
Eusebius
onely
recites
it
out
of
Papias
.
of
credit
,
doe
expound
it
of
Rome
.
And
you
your selues
take
Babilon
so
.
Rome
,
where
you
thinke
that
any
hold
may
be
taken
against
it
,
as
in
the
17.
of
the
Reuel
.
but
in
S.
Peters
Epistle
they
will
none
of
it
,
because
it
would
proue
too
plainely
,
that
S.
Peter
had
been
at
Rome
.
speaker
A.
W.
Master
Perkins
hauing
prooued
that
by
Babylon
Rome
is
signified
,
proceedes
to
answere
two
obiections
:
First
,
[
](A15735-e10170-b)b
b
See
Fulke
Rhem.
Testam
.
Reuel.
17.
and
Downam
of
Antichrist
.
lib.
1.
cap.
2.
§
2.
that
the
citie
of
Rome
stands
not
now
vpon
seuen
hils
.
But
it
did
in
S.
Iohns
daies
,
as
his
reason
lies
;
and
at
this
day
popish
Churches
,
or
Monasteries
,
are
situated
vpon
them
,
vnder
the
Popes
authoritie
.
Secondly
,
that
by
the
whore
the
companie
of
the
wicked
vnder
their
head
the
diuell
is
vnderstood
.
[
](A15735-e10200-b)c
c
Reuel.
18.
2.
&
17.
18.
But
this
the
text
will
not
beare
;
the
whore
being
opposed
to
the
Kings
of
the
earth
,
and
ruling
ouer
them
:
vpon
this
foundation
Master
Perkins
thus
builds
his
reason
.
-
Either
Rome
Heathenish
,
or
Rome
Christian
,
is
the
whore
of
Babylon
:
-
But
Rome
Heathenish
is
not
:
-
Therefore
Rome
Christian
is
.
This
is
plainly
his
reason
,
and
not
that
which
you
gather
.
The
proposition
is
euident
,
because
the
state
of
Rome
was
neuer
but
either
Heathenish
,
or
Christian.
The
assumption
Master
Perkins
proues
.
But
I
must
be
faine
to
leaue
his
course
,
and
to
follow
this
reformers
steps
.
The
state
of
Rome
must
be
taken
,
as
it
is
the
[
](A15735-e10290-b)d
d
See
Fulke
,
Downam
,
Abbot
,
Powel
.
seate
of
Antichrist
:
but
it
was
not
the
seate
of
Antichrist
in
S.
Iohns
daies
;
for
Antichrist
,
[
](A15735-e10310-b)e
e
Bellarm.
de
Romano
pon
●if
.
lib.
3.
cap.
2
according
to
your
doctrine
,
is
not
yet
come
.
Againe
,
it
was
no
mysterie
,
for
heathenish
Rome
to
be
an
Idolatrous
and
bloody
persecutor
of
the
Christians
.
Thirdly
,
the
state
that
S.
Iohn
calles
the
harlot
,
continues
till
the
finall
destruction
spoken
of
by
him
,
and
S.
Paul
:
but
the
estate
of
heathenish
Rome
was
decayed
long
since
.
Your
proofe
is
insufficient
,
for
you
alleage
but
two
of
many
,
that
make
Rome
Babylon
:
who
,
as
they
deserue
commendation
for
discerning
so
much
of
the
truth
,
so
may
they
bee
excused
,
if
seeing
Rome
in
their
time
a
Christian
famous
Church
,
they
did
not
take
it
to
be
the
seate
of
Antichrist
.
But
Hierome
seemes
rather
to
make
against
you
,
because
euen
then
he
calles
it
Babylon
,
in
respect
of
Antichrist
to
come
.
Your
second
and
third
reasons
are
of
no
more
force
.
For
S.
Iohn
,
as
I
haue
shewed
,
spake
not
of
Rome
as
it
was
then
,
but
as
it
was
to
be
afterward
,
and
now
hath
been
almost
one
thousand
yeeres
euen
in
temporall
authoritie
,
to
which
one
of
the
Popes
swords
belongs
.
Master
Perkins
rightly
applies
to
Rome
the
words
,
that
fifteene
hundred
yeeres
since
were
spoken
of
her
,
as
she
is
now
:
the
Popes
Legates
were
nothing
inferiour
,
either
for
authoritie
,
or
exactions
,
to
the
Romane
Proconsuls
.
But
,
as
it
was
foretold
in
a
mysterie
,
vnder
a
colour
of
spirituall
gouernment
,
ouerruling
both
in
Ecclesiasticall
and
Ciuill
matters
:
he
that
remembers
the
bloodie
massacre
of
so
many
thousands
,
in
a
few
daies
,
not
many
yeeres
agoe
in
France
,
shall
see
that
the
Church
of
Rome
shed
blood
enough
,
at
that
one
time
,
to
make
her
drunke
as
long
as
she
shal
continue
:
&
yet
what
a
small
part
was
it
,
of
that
,
which
from
time
to
time
she
hath
bezeled
in
?
This
section
is
nothing
to
purpose
.
For
who
denies
,
that
there
were
as
well
Christians
as
Heathen
in
Rome
,
in
the
Emperours
daies
?
The
distinction
,
Master
Perkins
denies
,
is
,
that
S.
Iohn
speakes
of
Rome
,
as
it
was
vnder
the
Emperours
,
and
not
of
it
,
as
it
hath
been
,
and
is
vnder
the
Popes
;
which
the
authors
,
you
alleage
,
meddle
not
with
.
speaker
W.
P.
S.
Iohn
writ
a
prophecie
,
and
therefore
might
well
vse
allegories
:
besides
,
he
describes
his
Babylon
so
plaine
,
that
[
](A15735-e10450-b)f
f
Rhem.
Test.
Reuel
.
17.
Bellarm.
de
pon●…
.
Roma
.
lib.
3.
cap.
5.
13.
your selues
are
forced
to
confesse
,
he
meanes
Rome
by
it
.
S.
Peter
deales
as
an
Apostle
,
not
as
a
Prophet
;
and
no
where
giues
any
inckling
,
that
by
Babylon
Rome
should
be
meant
.
Eusebius
sets
it
not
downe
as
his
owne
opinion
,
but
only
recites
it
out
of
Papias
;
from
whom
also
it
is
apparant
that
H●●rome
had
it
,
and
in
whom
(
[
](A15735-e10500-b)g
g
Euseb.
hist.
lib.
3.
cap.
36.
Eusebius
saith
)
there
were
many
fabulous
matters
.
But
let
the
distinction
be
as
they
suppose
,
yet
by
their
leaues
,
hereby
the
whore
must
be
vnderstood
not
onely
heathenish
Rome
,
but
euen
the
Papal
or
Ecclesiasticall
Rome
:
for
the
holy
Ghost
saith
plainly
Chap.
17.
3.
that
she
hath
made
all
nations
drunke
with
the
wine
of
the
wrath
of
her
fornication
:
yea
it
is
added
that
she
hath
committed
fornication
with
the
Kings
of
the
earth
,
wherby
is
signified
that
she
hath
indeauoured
to
intangle
all
the
nations
of
the
earth
in
her
spirituall
idolatrie
,
and
to
bring
the
Kings
of
the
earth
to
her
religion
.
Which
thing
cannot
be
vnderstood
of
the
heathenish
Rome
,
for
that
left
all
the
Kings
of
the
earth
to
their
owne
religion
and
idolatrie
:
neither
did
they
labour
to
bring
forraine
Kings
to
worshippe
their
Gods
.
Againe
it
is
said
,
that
the
ten
hornes
,
which
be
ten
Chap.
18.
16.
Kings
shall
hate
the
wh●re
,
and
make
her
des●late
and
naked
,
which
must
not
be
vnderstood
of
heathenish
Rome
,
but
of
Popish
Rome
:
for
whereas
in
former
times
all
the
Kings
of
the
earth
did
submitte
themselues
to
the
whore
,
now
they
haue
begun
to
withdraw
themselues
,
and
make
her
desolate
;
as
the
King
of
Bohemia
,
Denmarke
,
Germanie
,
England
,
Scotland
,
and
other
parts
:
therefore
this
distinction
is
also
friuolous
.
They
further
alledge
that
the
whore
of
Babylon
is
drunke
with
the
blood
of
the
Saints
and
Martyrs
,
shed
not
in
Rome
,
but
in
Ierusalem
,
where
the
Lord
was
crucified
:
and
the
two
Prophets
Chap.
17.
6.
being
slaine
lie
there
in
the
streets
.
But
this
place
is
not
Reuel.
11.
18.
Epist
17.
E●…
&
P●…
ad
Marcell●…
.
meant
of
Hierusalem
,
as
Hierome
hath
fully
taught
,
but
it
may
well
be
vnderstood
of
Rome
:
Christ
was
crucified
there
,
either
because
the
authority
,
whereby
he
was
crucified
was
from
the
Romane
Empire
,
or
else
because
Christ
in
his
members
was
and
is
there
daily
crucified
,
though
locally
in
his
owne
person
he
was
crucified
at
Ierusalem
.
And
thus
,
notwithstanding
all
which
hath
bin
said
,
wee
must
here
by
the
whore
vnderstand
the
state
of
the
Empire
of
Rome
,
not
so
much
vnder
the
heathen
Emperors
,
as
vnder
the
head
thereof
the
Pope
.
speaker
D.
B.
P.
Well
,
M.
Perkins
is
content
in
fine
,
to
allowe
of
that
distinction
,
of
Heathenish
and
Ecclesiasticall
Rome
,
which
before
he
esteemed
●o
foolish
:
And
then
will
prooue
that
not
the
Heathenish
,
but
Ecclesi●st●ca●●
〈◊〉
is
resembled
to
the
purpell
Harlot
.
See
what
confidence
this
man
hath
Shew
vs
whe●e
if
you
can
.
Cap.
18.
3.
in
his
owne
shutle
wit
,
that
now
will
prooue
this
,
and
shortly
after
disproue
it
:
but
let
vs
giue
him
the
hearing
.
The
holy
Ghost
sayth
plainely
,
that
she
hath
made
all
the
world
drunke
v●●th
the
wine
of
the
w●ath
of
her
fornication
,
and
yet
addeth
:
that
she
hath
committed
fornication
with
the
Kings
of
the
earth
:
But
this
cannot
be
vnderstood
of
heathenish
Rome
,
for
that
left
all
the
Kingdomes
of
the
earth
vnto
their
owne
Religion
and
Idolatry
:
and
did
not
labour
to
bring
them
,
to
worship
the
Roman
Gods
.
Ergo
,
it
must
be
vnderstood
of
Papall
R●me
.
I
answere
.
The
Roman
Empire
being
the
head
and
principall
promoter
of
all
kinde
of
Idolatrie
,
and
maintaining
,
and
aduancing
them
,
that
most
vehemently
opposed
themselues
against
the
Christian
Religion
;
who
with
any
shew
of
reason
can
denie
,
but
they
chiefly
committed
spirituall
fornication
with
the
Kings
of
the
earth
,
if
not
by
perswading
them
to
forsake
their
false
Gods
,
which
the
Pagan
Romans
worship
aswell
as
they
;
yet
by
encouraging
and
commanding
them
to
perseuere
in
that
filthie
Idolatrie
,
and
to
resist
,
and
oppresse
the
Christians
wheresoeuer
?
Neither
is
that
true
that
the
Roman
Emperours
did
not
labour
to
bring
other
Nations
to
worship
new
Gods
,
when
Nero
and
Domitian
would
be
worshipped
Apol.
ad
Antonin
.
Euseb.
lib.
4.
hist
cap.
8.
It
is
applied
to
the
Romane
Church
,
w●●ch
now
is
a
strumpet
.
Cap.
17.
〈◊〉
.
1●
.
as
Gods
,
and
for
feare
of
Adrian
,
one
Antinous
his
seruant
,
was
worshipped
as
a
God
of
all
men
:
as
Iustinus
Martyr
testifieth
.
These
words
of
the
text
then
,
agree
very
well
with
the
Emperours
,
who
both
were
Idolaters
,
and
the
chiefe
Patrons
of
Idolatry
:
but
can
in
no
sort
be
applied
to
the
Romane
Church
,
which
was
th●n
(
as
the
Protestants
cannot
deny
)
a
pure
Virgin
,
and
most
free
from
all
spirituall
fornication
.
But
that
it
is
now
become
Idolatrous
,
M.
Perkins
doth
proue
by
his
second
reason
,
gathered
also
(
I
warrant
you
,
right
learnedly
)
out
of
the
text
it selfe
,
where
it
is
said
,
that
the
ten
Hornes
,
which
signifie
ten
Kings
,
shall
hate
the
whore
,
and
make
her
desolate
and
naked
:
which
(
as
he
saith
)
must
be
vnderstood
of
Popish
Rome
:
For
whereas
in
former
times
,
all
the
Kings
of
the
earth
did
submitte
themselues
,
to
the
whore
:
now
they
haue
begunne
to
withdraw
themselues
,
and
to
make
her
desolate
:
as
the
Kings
of
Bohemia
,
Denmarke
,
Germanie
,
England
,
Scotland
,
and
other
parts
.
In
these
his
words
is
committed
a
most
foule
fault
,
by
grosse
ouersight
and
ignorance
in
the
very
text
.
What
,
be
England
,
Scotland
,
Denmarke
,
(
as
for
Bohemia
ruled
by
a
Catholike
Emperour
it
must
be
omitted
,
as
also
many
states
of
Germanie
,
)
be
these
Kingdomes
your
principall
pillers
of
the
new
Gospell
,
comprehended
within
the
number
of
the
ten
,
mentioned
there
in
S.
Iohn
,
which
hate
the
harlot
?
Yes
marie
.
Why
then
they
are
enemies
of
Christ
,
and
Satans
souldiers
;
for
in
the
13.
verse
it
is
said
of
these
,
that
they
shall
deliuer
their
power
vnto
the
beast
,
(
which
signifieth
either
the
Diuell
or
Antichrist
,
)
and
shall
sight
Such
they
were
when
they
gaue
their
power
to
the
beast
.
with
the
Lambe
,
and
the
Lambe
shall
ouercome
them
,
because
he
is
Lord
of
Lords
,
and
King
of
Kings
.
Is
not
this
doating
in
an
high
degree
,
to
infame
so
notoriouslie
them
,
of
whom
he
would
speake
most
honour
?
and
to
make
the
special
Patrons
of
their
new
Gospel
,
the
Diuels
Captaines
,
and
fiercely
to
wage
battaile
against
Christ
Iesus
?
See
,
how
heate
of
wrangling
blindeth
mens
iudgements
.
But
you
proceed
and
say
that
we
further
hold
,
that
the
blood
of
the
Saints
and
Martyrs
,
was
not
shed
in
Rome
,
but
in
Ierusalem
.
Here
is
a
confusion
of
Men
,
and
matters
;
for
Pag.
7.
we
say
that
the
blood
of
many
Saints
,
reheaised
in
the
Apoc.
was
shed
in
Rome
,
by
the
tyrannicall
Emperours
,
but
the
martyring
of
those
two
Cap.
17.
principall
witnesses
,
Enoch
and
Elias
,
(
recorded
in
the
cleauenth
of
the
same
)
shall
be
at
Ierusalem
,
aswell
,
because
the
text
is
very
plainc
for
it
;
specifying
that
their
bodies
shall
lie
in
the
streetes
of
that
great
Citie
,
Vers.
8.
where
their
Lord
was
crucified
;
as
for
that
the
ordinarie
interpreters
of
that
place
doe
so
take
it
.
But
M
Perkins
holdeth
that
the
place
where
Christ
was
crucified
,
signifieth
here
not
Ierusalem
,
but
Rome
;
because
Christ
was
crucified
there
in
his
members
:
so
it
might
aswell
signifie
any
other
place
of
persecution
as
Rome
.
The
reason
therefore
being
naught
worth
,
befo
rt
fiath
it
with
the
name
of
S.
Ierome
,
but
citeth
in
the
margent
a
letter
of
two
vertuous
Matrons
,
Paula
and
Eustochium
.
Good
Sir
,
if
S.
●●reme
had
meant
that
that
Epistle
should
haue
had
his
Epist.
17.
Epist.
17.
This
Epistle
is
brought
by
your selfe
for
Jero●e
▪
owne
in
the
treatise
of
Images
.
authoritie
,
he
would
haue
set
it
out
in
his
owne
name
,
which
seeing
he
thought
not
expedient
,
set
the
authoritie
of
it
aside
,
and
vige
his
reasons
,
i●
you
thinke
it
worth
your
labour
,
and
you
shall
be
answered
.
In
the
meane
season
,
(
I
hope
)
all
sober
Christians
,
will
take
the
place
where
our
Sauiour
Christ
was
nailed
on
the
Crosse
,
to
signifie
rather
Ierusalem
,
then
Rome
.
And
consequently
,
all
that
you
haue
alleadged
out
of
Scripture
,
to
proue
the
whore
of
Babylon
to
figure
the
Ecclesiasticall
state
of
Rome
,
not
to
be
worth
a
rush
.
speaker
A.
W.
To
make
the
world
drunke
with
the
wine
of
the
wrath
of
her
fornication
,
is
not
to
inforce
men
by
file
and
sword
,
as
the
Roman
Emperors
did
:
but
to
allure
them
by
poysoned
doctrine
,
and
counterfeite
holines
;
which
course
hath
been
almost
proper
to
the
Church
of
Rome
.
The
like
signification
hath
the
other
speech
of
committing
fornication
with
the
Kings
of
the
earth
;
which
argueth
a
delight
,
whereby
they
were
drawne
,
not
a
violence
of
inforcement
:
yea
the
idolatrie
the
Apostle
speakes
of
,
is
not
the
grosse
worshipping
of
salse
gods
by
profest
idolatrie
,
but
,
in
a
mysterie
,
the
false
worshipping
of
the
true
God
.
Against
his
reason
you
except
not
,
but
charge
him
with
doting
in
a
high
degree
,
for
making
the
Kings
of
England
,
Scotland
&c.
Satans
souldiers
.
And
such
in
deed
they
were
,
[
](A15735-e11070-b)h
h
Reuel.
17.
1●
when
they
gaue
their
power
to
the
beast
,
and
as
long
as
they
continued
the
Popes
seruants
,
but
the
Apostle
shewes
,
that
[
](A15735-e11080-b)i
i
Reuel
.
17.
1●
.
at
the
last
,
after
their
drunkennes
and
fornication
,
the
Lord
hauing
discouered
their
shame
vnto
them
;
they
should
hate
the
whore
&c.
which
they
haue
happily
done
;
yea
euen
Bohemia
,
though
a
Popish
Emperour
,
for
this
present
gouerns
it
,
and
shall
in
Gods
good
time
wholy
consume
her
flesh
with
fire
.
It
is
neither
diuinity
,
nor
reason
to
imagine
,
that
Henoch
,
and
Eltas
,
hauing
been
taken
from
the
earth
by
God
,
to
their
reward
;
should
come
againe
into
the
world
,
and
be
slaine
by
Antichrist
.
As
vntrue
is
it
,
that
,
by
that
great
city
[
](A15735-e11130-b)k
k
Reuel.
14.
8.
&
16.
19.
&
18.
10.
16.
18
19
21
Ierusalem
is
meant
,
for
that
terme
is
neuer
giuen
to
it
,
in
all
the
Reuelation
,
but
to
Rome
ordinarily
,
especially
[
](A15735-e11140-b)l
l
Reuel
.
chap.
17.
&
18.
chapters
17.
18.
yea
our
Sauiour
himselfe
was
not
crucified
[
](A15735-e11150-b)m
m
Leuit.
4.
24.
Heb.
13.
11.
12.
in
Ierusalem
,
but
without
it
.
In
the
great
city
,
that
is
in
the
Romane
Empire
,
he
was
indeed
crucified
:
yet
is
he
also
daily
crucified
in
his
members
,
by
the
instigation
and
appointment
of
the
Pope
of
Rome
,
by
whom
all
the
later
persecutions
of
true
Christians
haue
been
raised
in
seuerall
countries
;
howsoeuer
the
secular
power
hath
been
the
instrument
of
his
crueltie
.
speaker
W.
P.
M.
Perkins
brings
not
onely
Hieroms
name
,
but
his
iudgment
,
that
Epistle
being
of
[
](A15735-e11210-b)n
n
Erasmus
in
Carol.
oper.
●●eronyn●
.
Ludo●…●●ues
ad
Aug
●e
ciuit
.
de●
,
〈◊〉
.
18
cap
22.
Rhem●●
Reuel.
17.
5.
his
writing
,
in
the
name
of
those
two
Matrons
:
yet
we
stand
nor
vpon
his
authoritie
,
though
we
might
well
inough
against
you
,
and
your
ordinarie
interpreters
without
name
:
but
vpon
the
reasons
before
deliuered
,
which
proue
that
the
great
city
is
not
Ierusalem
,
but
Rome
.
Which
exposition
,
besides
the
authoritie
of
the
text
,
hath
the
sauour
and
defence
of
auncient
and
learned
men
.
Bernard
saith
,
They
are
the
ministers
of
Serm.
in
Cant.
33.
Epist.
1.
25.
Christ
,
but
they
serue
Antichrist
.
Againe
,
The
beast
spoken
of
in
the
Apocalyps
,
to
which
a
mouth
is
giuen
to
speake
blasphemies
,
and
to
make
warre
with
the
Saints
of
God
,
is
now
gotten
into
Peters
chaire
,
as
a
lyon
prepared
to
his
pray
.
It
will
be
said
,
that
Bernard
spake
these
latter
wordes
of
one
that
came
to
the
Popedome
by
intrusion
or
vsurpation
.
It
is
true
indeed
:
but
wherefore
was
he
an
vsurper
?
He
rendreth
a
reason
thereof
in
the
same
place
:
because
the
Antipope
called
Innocentius
was
chosen
by
the
kings
of
Almaine
,
France
,
England
,
Scotland
,
Spaine
,
Hierusalem
,
with
consent
of
the
whole
Clergie
and
people
in
these
nations
,
and
the
other
was
not
.
And
thus
Bernard
hath
giuen
his
verdict
,
that
not
only
this
vsurper
,
but
all
the
Popes
,
for
this
many
yeeres
,
are
the
beast
in
the
Apocalyps
:
because
now
they
are
onely
chosen
by
the
colledge
of
Cardinals
.
To
this
agreeth
the
decree
of
Pope
Nicholas
the
second
,
ann.
1059.
that
the
C.
In
nomine
,
dist.
23.
Pope
shall
afterward
be
created
by
the
suffrages
of
the
Cardinall
Bishops
of
Rome
,
with
the
consent
of
the
rest
of
the
Clergie
and
people
,
and
the
Emperor
himselfe
:
and
all
Popes
are
excommunicate
and
accursed
Referente
Iuello
.
2.
Thes.
2.
as
Antichrists
,
that
enter
otherwise
,
as
all
now
doe
.
Ioachimus
Abbas
saith
,
Antichrist
was
long
since
borne
in
Rome
,
and
shall
be
yet
aduanced
higher
in
the
Apostolike
See
.
Petrarch
saith
,
Once
Rome
,
now
Babylon
.
And
Ireneus
booke
5.
chap.
last
,
said
before
all
these
,
that
Antichrist
should
be
Lateinus
,
a
Romane
.
speaker
D.
B.
P.
Now
let
vs
come
to
the
auncient
and
learned
men
,
whom
you
cite
in
fauour
of
your
exposition
.
The
first
is
S.
Bernard
,
who
saith
,
that
they
are
the
ministers
of
Christ
,
but
they
serue
Antichrist
.
Of
whom
speaketh
that
good
religious
Father
?
forsooth
of
some
officers
of
the
court
of
Rome
.
Good
,
who
were
(
as
he
saith
)
the
ministers
of
Christ
,
because
they
were
lawfully
called
by
the
Pope
to
their
places
,
but
serued
Antichrist
;
for
that
they
behaued
themselues
corruptly
in
their
callings
.
And
so
this
maketh
more
against
you
,
then
for
you
,
approouing
the
lawfull
officers
of
Rome
,
to
be
Christs
Ministers
.
The
second
pla●e
is
alleadged
out
of
him
yet
more
impertinently
,
your selfe
confessing
presently
,
that
those
words
were
not
spoken
of
the
Pope
,
but
of
his
enemy
.
The
reason
yet
there
set
downe
,
pleaseth
you
exceedingly
:
which
you
vouch
so
clearely
that
it
seemeth
to
beare
flat
against
you
;
for
you
inferre
that
the
Pope
,
and
all
others
since
that
time
be
vsurpers
,
out
of
this
reason
of
S.
B●●nard
.
Because
forsooth
,
that
the
Antipope
called
Innocentius
,
was
chosen
by
the
King
of
Almaine
,
France
,
England
,
&c
and
their
whole
Clergie
,
and
people
.
For
if
fnnocentius
were
an
Antichrist
and
vsurper
,
because
he
was
elected
by
so
many
Kings
and
people
then
belike
he
that
had
no
such
election
,
but
is
chosen
by
the
Cardinals
of
Rome
onely
is
true
Pope
.
This
,
your
words
declare
,
but
your
meaning
Or
else
you
vnderstand
them
not
.
And
answered
if
neede
require
.
(
as
I
take
it
)
is
quite
contrary
.
But
of
this
matter
and
manner
of
election
shall
be
treated
hereafter
,
if
need
require
;
It
sufficieth
for
this
present
,
that
you
finde
no
reliefe
at
all
in
S.
Bernard
,
touching
the
maine
point
,
that
either
the
Pope
,
or
Church
of
Rome
,
is
Antichrist
.
And
all
the
world
might
meruaile
,
if
out
of
so
sweet
a
Doctor
,
and
so
obedient
vnto
the
Pope
,
any
such
poison
might
be
sucked
:
specially
weighing
wel
,
what
he
hath
written
vnto
one
of
them
,
to
whom
he
speaketh
thus
.
Goe
to
,
let
vs
yet
enquire
more
diligently
,
who
thou
art
,
and
what
person
thou
Lib.
2.
de
Cons.
ad
Eugen.
bearest
in
the
Church
of
God
,
during
the
time
.
Who
art
thou
?
A
great
Priest
,
the
highest
Bishop
:
thou
art
the
Prince
of
Bishops
,
the
heire
of
the
Apostles
,
and
in
dignitie
,
Aaron
,
in
authoritie
,
Moses
,
in
power
,
Peter
,
thou
art
he
to
whom
the
Keyes
were
deliuered
,
to
whom
the
sheepe
were
committed
:
There
are
indeede
also
other
Porters
of
Heauen
,
and
Pastors
of
flockes
;
but
thou
art
so
much
the
more
glorious
,
as
thou
hast
inherited
a
more
excellent
name
aboue
them
:
they
haue
their
flockes
allotted
to
them
,
to
each
man
one
:
but
to
thee
all
were
committed
,
as
one
flocke
,
to
one
man
:
thou
art
not
onely
Pastor
of
the
sheepe
,
but
of
all
other
Pastors
,
thou
alone
art
the
Pastor
.
And
much
more
to
this
purpose
,
which
being
his
cleere
opinion
Are
there
blind
places
in
your
saints
ar●tings
?
of
the
Pope
,
how
absurd
is
it
,
out
of
certaine
blind
places
and
broken
sentences
of
his
to
gather
,
that
he
thought
the
Pope
of
Rome
to
be
neither
sheepe
,
nor
Pastor
of
Christs
Church
,
but
very
Antichrist
himselfe
.
There
is
a
grosse
fault
,
also
in
the
Canon
of
Pope
Nicolas
as
he
citeth
it
,
that
the
Pope
was
to
be
created
by
the
Cardinals
,
Bishops
of
Rome
.
As
though
there
were
some
30.
or
40.
Bishops
at
once
:
but
of
the
matter
of
election
else
where
.
M.
Perkins
hauing
lightly
skirmished
with
a
broken
sentence
or
two
,
out
of
one
Catholike
Authour
flieth
to
a
late
here●●ke
,
called
Ioachim
,
and
quoteth
Iewell
for
relator
of
it
.
A
worshipfull
testimony
of
one
heretike
,
Or
rather
you
the
falsest
slanderer
.
and
that
vpon
the
report
of
an
other
:
and
he
the
most
lying
Authour
of
these
daies
.
As
for
the
late
Poet
Petrarke
his
words
might
easilie
be
answered
,
but
because
he
quoteth
no
place
,
I
will
not
stand
to
answere
it
.
But
to
close
vp
this
first
combat
,
a
sentence
is
set
downe
out
of
the
famous
Martyr
Ireneus
,
that
Antichrist
should
be
Lateinos
,
a
Roman
.
Here
be
as
many
faults
,
as
words
.
That
learned
auncient
Doctor
discoursing
of
Antichrist
his
proper
name
,
out
of
these
words
of
the
Reuel
,
the
number
of
the
beast
is
666.
And
obseruing
the
letters
of
the
Greeke
Alphabet
,
Cap.
13.
(
by
which
they
doe
number
,
as
wee
doe
by
ciphers
)
saith
:
that
among
others
the
word
Lateinos
,
doth
containe
those
letters
,
which
amount
iust
to
the
number
of
666.
and
consequently
that
Antichrists
proper
name
perhaps
might
be
Lateinos
,
but
more
likely
it
is
to
be
Teitan
,
as
he
saith
there
,
&
lastly
that
it
is
most
vncertaine
what
his
name
shall
be
.
See
the
place
(
gentle
reader
)
and
learne
to
beware
of
such
deceitefull
merchants
,
as
make
no
conscience
,
to
corrupt
the
best
Authours
:
and
Whose
is
the
Index
Expurgatorios
?
He
saith
it
is
very
likely
.
being
often
warned
of
it
,
will
neuer
learne
to
amend
.
Jreneus
leaueth
it
most
doubtfull
what
shall
be
Antichrists
name
:
And
among
diuers
words
esteemeth
Lateinos
,
to
be
the
vnlikeliest
.
And
yet
M.
Perkins
reporteth
him
to
say
resolutely
that
his
name
shall
be
Lateinos
:
and
then
to
make
vp
the
matter
turneth
Lateinos
,
a
proper
name
with
S.
Ireneus
;
into
Romane
,
an
appellatiue
,
which
noteth
onely
his
country
.
Fie
vpon
that
cause
,
which
cannot
be
vpholden
and
maintained
,
but
by
a
number
of
such
paltrie
shirtes
.
Thus
come
we
at
length
to
the
end
of
M.
Perkins
proofes
,
and
reproofes
in
his
prologue
,
where
we
finding
litle
fidelitie
in
his
allegations
of
the
Fathers
,
badde
construction
and
foule
ouersight
in
the
text
,
of
holy
Scripture
,
briefely
great
malice
,
but
slender
force
against
the
Church
of
Rome
,
we
are
to
returne
the
words
of
his
theame
to
all
good
Christians
.
Goe
out
of
her
my
people
.
Forsake
the
enemies
of
the
Romane
Church
.
And
as
our
Ancestors
did
the
Pagan
Emperours
,
who
drew
out
her
most
pure
blood
,
so
let
vs
file
in
matters
of
faith
,
and
Religion
,
from
all
heretakes
that
of
late
also
spared
not
to
shedde
abundance
of
the
same
most
innocent
blood
,
vnlesse
to
your
greater
condemnation
,
you
had
leifer
be
partakers
of
her
sinnes
,
and
receiue
of
her
plagues
.
speaker
A.
W.
[
](A15735-e11940-b)o
o
Bernar.
serm.
in
Cantic.
33.
They
were
the
Ministers
of
Christ
by
their
profession
,
as
the
Pope
calls
himselfe
the
seruant
of
seruants
,
though
both
he
is
,
in
truth
,
Antichrist
,
and
they
his
ministers
.
M.
Perkins
reason
out
of
Bernard
lyeth
thus
.
-
He
that
gets
into
Peters
chaire
,
without
the
consent
of
the
Princes
,
Clergie
and
people
of
Christendome
,
is
the
beast
spoken
of
in
the
Apocalypse
.
-
But
all
the
Popes
,
from
that
schisme
hitherto
,
haue
so
gotten
into
Peters
chaire
,
viz.
with
consent
of
the
Cardinals
onely
.
-
Therefore
all
the
Popes
since
that
schisme
are
the
beast
in
the
Apocalypse
.
The
proposition
is
Bernards
in
effect
,
though
notin
words
;
for
[
](A15735-e12050-b)p
p
Indeede
Bernard
makes
them
both
A●tichrists
.
he
pronounces
the
Pope
to
be
the
Beast
in
the
Reuelation
,
because
he
was
not
chosen
by
consent
of
the
Princes
,
Clergie
,
and
people
of
Almaine
,
France
,
England
,
&c.
And
this
Master
Perkins
sets
downe
very
plaine
,
at
these
words
;
And
thus
Bernard
,
&c.
How
wide
then
are
you
from
his
meaning
,
who
make
the
quite
contrarie
collection
in
his
name
?
For
if
Innocentius
(
say
you
)
were
Antichrist
,
and
an
vsurper
,
because
he
was
chosen
by
so
many
Kings
,
and
people
;
then
belike
he
that
had
no
such
election
,
but
is
chisen
by
the
Cardinals
of
Rome
onely
,
is
true
Pope
.
He
concludes
out
of
Bernard
,
that
he
was
Antichrist
,
because
he
was
not
chosen
by
the
Kings
,
Clergie
,
and
people
,
but
onely
by
the
Cardinals
:
you
,
that
he
was
true
Pope
,
because
he
was
not
chosen
by
the
Kings
,
and
but
onely
by
the
Cardinals
.
The
reason
out
of
Bernard
you
answere
not
,
but
shift
off
the
matter
with
alleaging
a
sentence
of
his
,
in
commendation
of
Pope
Eugenius
,
which
is
so
full
of
flatterie
(
that
I
say
not
impietie
)
that
it
can
carrie
no
credit
with
any
modest
Christian.
It
should
seeme
you
saw
so
much
your selfe
,
and
therefore
craftily
left
out
these
absurd
and
vile
speeches
,
viz.
[
](A15735-e12150-b)q
q
Bernard
de
consider
,
ad
Eugenium
li.
2.
Prima●●
Ab●●
,
gubernatione
Noe
,
patriarcha●u
Abraham
,
ordine
Melc●…c
,
iudica●u
Samuel
vnctione
Christus
.
Thou
art
Abel
in
primacie
,
Noah
in
gouernment
,
in
Patriarkship
Abraham
,
in
order
Melchisedech
,
in
authoritie
of
iudging
Samuel
,
in
vnction
(
that
is
either
in
annoynting
,
or
in
being
annoynted
)
Christ
.
If
this
be
not
a
blinde
sentence
on
Bernards
part
,
and
a
broken
sentence
on
yours
,
there
is
nothing
but
may
abide
the
light
,
be
it
neuer
so
false
;
and
be
accounted
whole
,
be
it
neuer
so
mangled
.
It
is
rather
grosse
ignorance
in
you
,
to
finde
fault
with
that
you
vnderstand
not
.
Master
Perkins
neither
saith
,
nor
meanes
,
that
there
were
many
Bishops
of
Rome
at
once
,
(
and
yet
there
haue
been
three
Popes
together
)
but
,
according
to
the
[
](A15735-e12210-b)r
r
Dist.
23.
〈◊〉
in
nomine
.
Canon
,
cals
the
Cardinals
Bishops
of
Rome
;
referring
this
word
(
of
Rome
)
not
to
Bishops
simply
,
but
to
Cardinall
Bishops
.
Now
all
Cardinals
were
Cardinals
of
Rome
,
or
of
the
Romish
Church
.
The
Canon
indeede
puts
not
in
those
words
of
Rome
;
but
the
sense
is
nothing
altered
by
the
adding
of
them
.
For
the
cleere
vnderstanding
of
the
matter
,
we
are
to
know
,
that
all
Cardinals
are
either
Cardinall
Bishops
,
whom
the
Canon
appoints
[
](A15735-e12230-b)s
s
Inprimis
Cardinales
Episcopi
diligen●…sime
simul
de
electione
tractantes
.
first
to
consult
about
electing
of
the
Pope
;
or
Cardinall
Clerkes
,
that
is
of
some
inferiour
order
of
the
Clergie
,
the
general
name
wherof
is
Clerke
,
whether
it
be
Priesthood
,
Deaconship
,
&c
:
and
these
[
](A15735-e12250-b)t
t
Mox
clericos
Christi
Cardinales
adhibeant
;
sicque
reliquus
clerus
&
populus
ad
consensum
nouae
electionis
accedant
.
must
in
the
second
place
be
called
to
the
election
.
Now
let
men
iudge
whether
Master
Perkins
,
or
you
are
in
fault
.
This
Canon
is
brought
to
prooue
the
former
proposition
,
that
he
is
no
lawfull
Pope
who
is
chosen
only
by
the
Cardinals
,
and
not
also
by
the
consent
of
the
rest
of
the
Clergie
and
people
.
If
you
had
been
as
carefull
to
auoide
slandering
,
as
that
reuerend
and
learned
writer
was
to
take
heede
of
vntruths
,
you
would
neuer
haue
raised
such
a
suspition
of
him
in
this
point
.
For
the
cleering
of
him
,
let
his
owne
desence
against
Master
Hardings
reproches
speake
.
For
the
present
,
[
](A15735-e12290-b)u
u
Set
out
by
the
worthie
and
learned
Sir
Henry
Sauile
.
Roger
Houeden
,
[
](A15735-e12310-b)*
*
Bal.
de
script
.
Anglic.
cent.
3.
cap.
55.
who
liued
in
that
time
,
records
the
historie
,
and
sets
[
](A15735-e12320-b)x
x
Houeden
Annal.
poster
.
in
Richard
.
primo
.
downe
Ioachims
words
to
King
Richard
;
That
Antichrist
was
alreadie
borne
in
the
citie
of
Rome
,
and
that
he
should
be
exalted
into
the
Apostolike
seate
.
But
you
except
against
Ioachim
as
an
heretike
;
so
doth
not
[
](A15735-e12360-b)y
y
Bellarm.
Append.
de
sumnio
pontif
.
cap.
11.
Bellarmine
,
but
onely
denies
that
he
writ
any
such
thing
.
It
is
true
that
[
](A15735-e12380-b)z
z
Concil
Lateran
sub
Innocent.
3.
the
Councell
of
Lateran
vnder
Pope
Innocent
the
third
,
condemned
a
certaine
booke
that
Abbat
Ioachim
writ
against
Peter
Lombard
Bishop
of
Paris
,
commonly
called
the
Master
of
the
Sentences
,
concerning
the
vnitie
or
essence
of
the
Trinitie
;
but
it
did
not
reiect
him
as
an
heretike
:
yea
the
Councell
specially
addes
,
that
they
will
not
by
their
sentence
any
way
derogate
from
the
Abbey
of
Florence
,
whereof
he
was
the
[
](A15735-e12430-b)a
a
Institutor
.
orderer
,
as
well
because
the
orders
in
it
were
good
,
as
also
for
that
he
had
submitted
all
his
writings
to
the
Apostolike
see
.
Therefore
[
](A15735-e12450-b)b
b
Coccius
in
thesauro
Catholico
.
Iodocus
Coccius
makes
him
one
of
his
Latin
Doctors
,
out
of
whom
he
confirmes
your
Popish
doctrine
.
And
[
](A15735-e12480-b)c
c
Trithemius
de
scriptor
.
Eccles.
Trithemius
saith
,
that
he
was
a
man
studious
and
exercised
in
the
Scriptures
,
and
that
he
writ
many
things
against
the
Iewes
,
and
other
aduersaries
of
the
Catholike
faith
.
Petrark
,
one
of
the
lights
of
his
age
for
learning
,
wrote
about
250.
yeeres
since
,
that
[
](A15735-e12530-b)d
d
Petrarc
.
son
.
108.
Gia
Roma
,
hor'
Babylonia
;
falla
e
ria
.
Rome
was
become
Babylon
;
and
not
onely
Babylon
,
but
false
and
wicked
Babylon
.
Further
,
in
the
same
place
he
calles
her
,
The
fountaine
of
griefe
,
the
lodge
of
wrath
,
the
schoole
of
error
,
the
temple
of
heresie
,
a
shamelesse
strumpet
,
which
hauing
been
founded
in
chastitie
,
humilitie
,
and
pouertie
,
hath
lifted
vp
her
hornes
against
her
founders
,
the
Emperours
.
[
](A15735-e12570-b)e
e
Sonet
.
107.
In
another
place
he
calles
her
couetous
Babylon
,
that
hath
filled
vp
the
measure
of
Gods
wrath
,
with
impious
and
wicked
vices
,
so
that
it
runnes
ouer
.
[
](A15735-e12590-b)f
f
Sonet
.
92.
In
a
third
he
termes
her
impious
Babylon
,
from
whom
all
shame
is
fled
;
the
lodge
of
griefe
,
and
mother
of
errors
,
in
whom
there
is
no
goodnes
.
I
set
not
down
all
he
speakes
against
her
:
somewhat
I
haue
touched
,
that
I
might
see
how
easily
you
will
answere
his
words
:
but
I
thinke
he
that
hath
read
[
](A15735-e12610-b)g
g
Bellarm
de
Roman
.
pont.
append
cap.
20
Bellarmine
of
this
point
,
may
gesse
before
hand
what
you
can
say
in
the
matter
.
[
](A15735-e12640-b)h
h
Irenae
.
lib.
5.
cap.
25.
Irenaeus
,
as
you
truly
say
,
determines
not
what
shall
be
Antichrists
name
,
and
leanes
more
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
than
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
yet
neither
doth
he
allow
of
that
,
because
[
](A15735-e12680-b)i
i
Habet
verisimilitudinem
vt
ex
multis
coll●gamus
,
ne
forte
Teitan
vocetur
qui
venier
.
a
man
(
as
hee
saith
)
may
with
likelihood
gather
by
many
things
,
that
his
name
perhaps
shall
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
affirmes
that
it
is
[
](A15735-e12740-b)k
k
Valde
verisimile
est
quoniam
verissinum
regnum
hoc
habet
voca●ulum
.
very
likely
:
and
giues
his
reason
of
it
;
because
the
most
true
kingdome
had
that
name
.
Master
Perkins
expounded
it
not
as
a
proper
name
,
but
as
an
appellatiue
;
because
neither
[
](A15735-e12780-b)l
l
Reuel.
13.
the
Euangelist
nor
Irenaeus
doe
intend
to
shew
Antichrists
proper
name
;
but
[
](A15735-e12800-b)m
m
See
D●…name
of
〈◊〉
.
l●b.
1.
cap.
8.
to
make
knowne
the
name
of
the
Beast
,
which
Antichrist
should
make
all
take
.
Now
the
Beast
being
the
Romane
or
Latin
state
,
the
name
also
must
be
sutable
thereunto
,
as
wee
see
it
is
:
our
Papists
calling
themselues
Romane
;
that
is
Latin
Catholikes
.
I
will
not
fall
into
exhortation
hereupon
;
only
I
desire
all
men
,
that
haue
care
of
their
saluation
,
to
consider
,
without
preiudice
,
whether
it
be
not
euident
that
the
state
of
Rome
,
whereof
the
Pope
is
head
,
is
the
whore
of
Babylon
,
prophecied
of
by
S.
Iohn
,
Reuelat.
17.
speaker
W.
P.
Againe
,
this
commandement
must
not
so
much
be
vnderstood
of
a
bodily
departure
in
respect
of
cohabitation
and
presence
,
as
of
a
spirituall
separation
in
respect
of
faith
and
religion
.
And
the
meaning
of
the
holy
Ghost
is
,
that
men
must
depart
from
the
Romish
Church
in
regard
of
Iudgement
and
doctrine
,
in
regard
of
their
faith
and
the
worship
of
God
.
Thus
then
we
see
that
the
words
containe
a
commaundement
from
God
,
inioyning
his
Church
and
people
to
make
a
separation
from
Babylon
.
Whence
I
obserue
,
That
all
those
who
will
bee
saued
,
must
depart
and
separate
themselues
from
the
faith
and
religion
of
this
present
church
of
Rome
.
And
whereas
they
are
charged
with
schisme
that
separate
on
this
manner
;
the
truth
is
,
they
are
not
schismatiks
that
doe
so
,
because
they
haue
the
commandement
of
God
for
their
warrant
:
and
that
partie
is
the
schismatike
in
whom
the
cause
of
this
separation
lieth
:
and
that
is
in
the
Church
of
Rome
,
namely
the
cup
of
abomination
in
the
whores
hand
,
which
is
,
their
heretical
and
schismaticall
religion
.
speaker
D.
B.
P.
And
because
I
purpose
(
God
willing
)
not
only
to
confute
what
M.
Perkins
bringeth
against
the
Catholike
doctrine
,
but
some
what
also
in
euerie
Chapter
to
fortifie
and
confirme
it
:
I
will
here
deliuer
what
some
of
the
most
auncient
,
most
learned
,
and
most
holy
Fathers
doe
teach
concerning
ioyning
with
the
Church
,
and
Pope
of
Rome
:
from
whose
societie
Protestants
labour
tooth
and
nayle
to
withdraw
vs
.
And
because
of
this
we
must
treate
more
amply
in
the
question
of
supremacie
,
I
will
vse
here
their
authoritie
,
only
whom
M.
Perkins
citeth
against
vs
.
S.
Bernard
is
cited
already
,
S.
Ireneus
Scholler
of
S.
Polycarpe
,
and
he
of
S.
Iohn
the
Euangelist
of
the
Church
of
Rome
writeth
thus
.
To
this
Church
,
by
reason
of
her
more
mightie
principalitie
,
it
is
necessary
that
euery
Church
,
that
is
the
saithfull
on
all
sides
,
to
condescend
and
agree
;
in
,
Lib.
3.
cap.
3.
and
by
which
,
alwaies
,
the
tradition
of
the
Aposiles
hath
been
preserued
of
them
,
that
be
round
about
her
.
Saint
Jerome
writing
to
Damasus
Pope
of
Rome
,
saith
:
I
following
none
as
chiefest
,
but
Christ
,
doe
in
participation
ioyne
with
thy
blessednesse
,
that
is
,
with
the
chayre
of
Peter
,
I
know
the
Church
to
be
builded
vpon
that
Rocke
.
Whosoeuer
doth
eate
the
Paschall
Lambe
out
of
this
house
,
is
a
prophane
fellow
,
he
that
is
not
found
within
the
Arke
of
Noe
,
shall
when
the
floudes
arise
perish
:
And
a
litle
after
,
know
not
Vitalis
,
I
refuse
Meletius
,
I
take
no
notice
of
Paulinus
:
he
that
gathereth
not
with
thee
,
scattereth
;
that
is
,
he
that
is
not
with
Christ
,
is
with
Antichrist
.
Well
sare
a
good
glosse
.
Marke
and
embrace
this
most
learned
Doctors
iudgement
,
of
ioyning
with
the
See
of
Rome
,
in
all
doubtfull
questions
:
he
would
not
trust
to
his
owne
wit
and
skill
which
were
singular
;
nor
thought
it
safe
to
relie
vpon
his
learned
and
wise
neighbours
:
he
durst
not
set
vp
his
rest
with
his
owne
Bishop
Paulinus
,
who
was
a
man
of
no
meane
marke
but
the
Patriarke
of
Antioch
:
but
made
his
assured
stay
vpon
the
See
of
Rome
,
as
vpon
an
vnmoueable
Rocke
,
with
which
(
saith
he
)
if
we
doe
not
communicate
in
faith
and
Sacraments
,
we
are
but
profane
men
,
voide
of
all
Religion
:
In
a
word
,
we
belong
not
to
Christ
,
but
be
of
Antichrists
traine
.
See
,
how
flat
contrarie
this
most
holy
ancient
Father
is
to
M.
Perkins
.
M.
Perkins
would
make
vs
of
Antichrists
band
,
Not
because
you
cleaue
to
Damasus
in
this
poynt
.
Lib.
3.
de
Sacra
.
cap.
1.
because
we
cleaue
vnto
the
Bishop
of
Rome
.
Whereas
Saint
Hierome
holdeth
all
to
appertaine
to
Antichrist
,
who
be
not
fast
lincked
in
matters
of
Religion
,
with
the
Pope
and
See
of
Rome
.
And
so
to
conclude
with
this
point
,
euerie
true
Catholike
must
say
with
Saint
Ambrose
:
I
desire
in
all
things
to
follow
the
Church
of
Rome
.
And
thus
much
of
his
Prologue
.
speaker
A.
W.
It
is
a
weake
fortifying
of
Popish
doctrine
,
to
alleage
a
few
sentences
written
one
thousand
,
or
more
yeeres
since
,
in
approbation
of
the
Church
of
Rome
,
as
it
was
then
.
Irenaeus
,
Hierome
,
Ambrose
,
would
haue
all
men
ioyne
with
the
Church
of
Rome
,
which
florished
in
their
daies
:
therefore
no
man
may
separate
from
it
,
in
these
our
daies
.
Who
sees
not
the
feeblenes
of
this
consequence
?
And
yet
this
is
all
the
force
that
can
be
in
the
reason
,
till
they
haue
prooued
,
that
the
Church
of
Rome
either
was
then
,
or
is
not
now
,
the
Church
of
Antichrist
.
If
that
principalitie
,
Irenaeus
speaks
of
,
were
in
the
Church
of
Rome
,
by
any
right
of
authoritie
from
God
;
how
should
the
same
Irenaeus
be
excused
,
who
[
](A15735-e13320-b)n
n
Iren.
lib.
3.
cap.
3.
reprooues
Victor
B.
of
Rome
,
for
taking
vpon
him
to
excommunicate
some
of
the
Easterne
Churches
,
about
obseruing
of
Easter
?
If
it
be
in
[
](A15735-e13340-b)o
o
Nicolas
Galas
.
ad
illum
Irenaei●…um
.
respect
of
the
truth
which
then
florished
at
Rome
,
no
doubt
all
men
must
cleaue
vnto
it
,
as
farre
as
it
cleaues
to
the
truth
of
God
.
[
](A15735-e13360-b)p
p
Hieron
.
ad
Damasum
.
Hierome
a
Romane
,
and
at
that
time
a
yong
man
,
liuing
in
Syria
,
being
pressed
by
an
Arian
Bishop
to
allow
,
by
subscription
that
,
which
might
tend
to
the
countenancing
of
Arianisme
,
writes
to
Damasus
his
owne
Bishop
,
for
his
aduice
in
the
matter
.
But
that
he
did
,
not
in
respect
of
his
place
,
as
if
hee
could
not
erre
,
because
he
was
Bishop
of
Rome
(
for
Liberius
the
very
next
Bishop
before
Damasus
,
by
[
](A15735-e13410-b)q
q
Descriptor
.
eccles.
in
Fortunatiano
.
Hieroms
owne
confession
,
had
subscribed
to
Arianisme
)
but
in
regard
of
his
iudgement
,
which
was
sound
against
that
heresie
:
so
that
whosoeuer
,
in
that
question
,
gathered
not
with
him
,
scattered
,
and
held
with
Antichrist
against
Christ
.
Those
,
all
things
,
that
[
](A15735-e13440-b)r
r
Ambros.
de
sacra
.
lib.
3.
cap.
1.
Ambrose
speaks
of
,
are
,
according
to
the
place
alleaged
by
you
,
to
be
restrained
to
the
Liturgie
,
and
Ceremonies
of
the
Church
of
Rome
.
Wherein
though
Ambrose
professe
himselfe
desirous
to
follow
the
Church
(
note
by
the
way
,
that
the
Church
of
Rome
is
taken
[
](A15735-e13470-b)s
s
Gabriel
Biel
in
Canon
.
Missae
,
lect.
18.
de
quotidiana
praefatione
.
as
a
particular
Diocesan
Church
,
such
as
the
Church
of
Millan
also
was
at
that
time
,
and
not
as
the
vniuersall
Catholike
Church
)
yet
he
did
not
so
follow
it
,
because
reason
led
him
another
way
:
his
words
are
these
:
In
all
things
I
desire
to
follow
the
Romane
Church
:
but
[
](A15735-e13490-b)t
t
Et
nos
homines
●ensum
habemus
.
yet
we
also
being
men
haue
vnderstanding
:
therefore
that
,
which
is
otherwhere
better
obserued
,
we
also
rightly
keepe
:
We
follow
the
Apostle
Peter
himselfe
,
we
sticke
vnto
his
deuotion
,
&c.
Out
of
which
speech
of
Ambrose
,
these
points
are
to
be
obserued
.
First
,
that
the
vnderstanding
of
Christian
men
is
to
direct
them
,
wherein
they
are
to
follow
the
Church
of
Rome
,
wherein
to
leaue
it
.
Secondly
,
that
some
other
Churches
might
,
and
did
better
obserue
diuers
things
,
than
the
Church
of
Rome
did
.
Thirdly
,
that
the
Church
of
Rome
did
not
obserue
that
,
which
the
Apostle
Peter
(
at
least
in
Ambrose
his
iudgement
)
had
deuoutly
performed
.
Thus
we
see
what
helpe
there
is
in
the
ancient
writers
to
free
the
Pope
and
Church
of
Rome
,
that
now
are
,
from
being
the
very
Antichrist
foretold
of
in
the
Reuelation
.
speaker
W.
P.
Now
touching
the
dutie
of
separation
,
I
meane
to
speake
at
large
,
not
standing
so
much
to
prooue
the
same
,
because
it
is
euident
by
the
text
,
as
to
shew
the
manner
and
measure
of
making
this
separation
:
and
therein
I
will
handle
two
things
.
First
,
how
far
forth
we
may
ioyne
with
them
in
the
matter
of
religion
:
secondly
,
how
far
forth
and
wherein
we
must
dissent
and
depart
from
them
.
And
for
this
cause
I
meane
to
make
choice
of
certaine
points
of
religion
,
and
to
speake
of
them
in
as
good
order
as
I
can
,
shewing
in
each
of
them
our
consent
and
difference
:
and
the
rather
,
because
some
harpe
much
vpon
this
string
,
that
a
Vnion
may
be
made
of
our
two
religions
,
and
that
we
differ
not
in
substance
,
but
in
points
of
circumstance
.
speaker
D.
B.
P.
Afterward
he
taketh
vpon
him
to
prescribe
and
shew
vs
how
far
forth
we
may
ioyne
with
the
Church
of
Rome
,
by
proposing
many
points
in
controuersie
,
betweene
vs
,
and
them
,
and
in
each
shewing
in
what
points
we
consent
togither
,
and
in
what
we
differ
.
I
meane
by
Gods
I
hope
you
wil
note
that
disorder
,
when
you
come
to
it
.
grace
to
follow
him
,
step
by
step
,
although
he
hath
made
many
a
disorderly
one
,
aswell
to
discouer
his
deceits
and
to
disproue
their
errors
,
as
also
to
establish
the
Catholike
Doctrine
,
the
which
I
will
endeuour
to
performe
(
by
the
helpe
of
God
)
with
all
simplicitie
of
language
,
and
with
as
much
breuity
as
such
a
weightie
matter
will
permitte
.
Yet
(
I
hope
)
with
that
perspicuitie
,
as
the
meaner
learned
may
vnderstand
it
,
and
with
such
substance
of
proofe
,
both
out
of
the
holy
Scriptures
and
auncient
Fathers
,
as
the
more
iudicious
(
to
whose
profit
it
is
principallie
dedicated
)
may
not
contemne
it
.
speaker
A.
W.
I
will
labour
,
as
much
as
I
can
,
both
for
plainnes
and
shortnes
in
all
the
seuerall
points
,
not
doubting
,
but
(
by
the
grace
of
God
)
to
maintaine
Master
Perkins
reasons
and
answers
against
all
your
cauils
.
speaker
W.
P.
The
first
point
wherewith
I
meane
to
begin
shall
be
the
point
of
Freewill
;
though
it
be
not
the
principall
.
I.
Our
consent
.
speaker
W.
P.
Freewill
both
by
them
and
vs
,
is
taken
for
a
mixt
power
in
the
mind
and
will
of
man
:
whereby
discerning
what
is
good
and
what
is
euill
,
hee
doth
accordingly
chuse
or
refuse
the
same
.
speaker
D.
B.
P.
That
I
be
not
thought
captious
,
but
willing
to
admit
any
thing
that
M.
Perkins
hath
said
agreeable
to
the
truth
,
I
will
let
his
whole
text
in
As
farre
as
you
think
,
it
makes
not
against
you
.
You
shall
finde
as
much
kindnes
as
you
offer
.
You
pare
off
the
sense
too
sometimes
.
You
meane
properly
.
Is
this
your
perspicuitie
?
places
indifferent
,
passe
,
paring
off
only
superfluous
words
,
with
adding
some
annotations
where
it
shall
be
needfull
,
and
rest
onely
vpon
the
points
in
controuersie
.
First
then
concerning
free-will
,
wherewith
he
beginneth
,
thus
he
saith
:
Free
will
both
by
them
and
vs
,
&c.
speaker
W.
P.
Annot.
If
we
would
speake
formally
,
it
is
not
a
mixt
power
in
the
mind
and
will
,
[
](A15735-e13830-b)*
*
That
Master
Perkins
was
not
ignorant
of
this
,
it
appeares
in
his
treatise
of
Gods
free
grace
,
and
mans
free
will
.
pag.
17.
but
is
a
free
facultie
of
the
mind
and
will
only
,
whereby
we
choose
or
refuse
,
supposing
in
the
vnderstanding
,
a
knowledge
of
the
same
before
.
But
let
this
definition
passe
as
more
populer
.
Your
correcting
of
Master
Perkins
definition
passeth
my
vnderstanding
:
for
if
it
be
a
ᵃ
facultie
both
of
the
minde
and
will
,
out
of
doubt
it
is
a
mixt
facultie
.
But
it
is
more
strange
,
that
you
adde
only
of
the
minde
onely
,
or
of
the
will
onely
,
are
speeches
that
haue
some
reason
in
them
;
but
of
the
minde
and
will
onely
is
a
phrase
implying
a
contradiction
,
vnlesse
there
be
some
third
part
of
the
soule
vnknown
to
ordinarie
Philosophers
,
whereof
free
will
may
be
suspected
to
be
a
facultie
.
I.
Conclus
.
Man
must
bee
considered
in
a
fourefold
estate
,
as
he
was
created
,
as
he
was
corrupted
,
as
he
is
renewed
,
as
he
shall
be
glorified
.
In
the
first
estate
,
we
ascribe
to
mans
will
libertie
of
nature
,
in
which
he
could
will
or
nill
either
good
or
euill
:
in
the
third
,
liberty
of
grace
,
in
the
last
liberty
of
glory
.
speaker
D.
B.
P.
Annot.
Carry
this
in
mind
,
that
here
he
granteth
man
in
the
state
of
grace
to
haue
free
will
.
Where
doth
he
denie
it
.
W.
P.
All
the
doubt
is
of
the
second
estate
:
and
yet
therein
also
we
agree
,
as
the
conclusions
following
will
declare
.
II.
Conclus
.
The
matters
whereabout
freewill
is
occupied
,
are
principally
the
actions
of
men
,
which
bee
of
three
sorts
,
naturall
humane
,
spirituall
.
Naturall
actions
are
such
as
are
common
to
men
with
beasts
,
as
to
eate
,
drinke
,
sleepe
,
heare
,
see
,
smell
,
taste
,
and
to
mooue
from
place
to
place
:
in
all
which
we
ioyne
with
the
Papists
,
and
hold
that
man
hath
free
will
,
and
euen
since
the
fall
of
Adam
by
a
naturall
power
of
the
minde
doth
freely
performe
any
of
these
actions
or
the
like
.
III.
Conclus
.
Humane
actions
are
such
as
are
common
to
all
men
good
and
bad
,
as
to
speake
and
vse
reason
,
the
practise
of
all
mechanicall
and
liberall
arts
,
and
the
outward
performance
of
ciuill
and
Ecclesiasticall
duties
,
as
to
come
to
the
Church
,
to
speake
,
and
preach
the
word
,
to
reach
out
the
hand
to
receiue
the
Sacrament
,
and
to
lend
the
eare
to
listen
outwardly
to
that
which
is
taught
.
And
hither
we
may
referre
the
outward
actions
of
ciuill
vertues
;
as
namely
,
Iustice
,
temperance
,
gentlenesse
,
liberalitie
.
And
in
these
also
wee
ioyne
with
the
Church
of
Rome
,
and
say
(
as
experience
teacheth
)
that
men
haue
a
naturall
freedome
of
will
,
to
put
them
or
not
to
put
them
in
execution
.
Paul
saith
,
Rom.
2.
14.
The
Gentiles
that
haue
not
the
lawe
,
doe
the
things
of
the
law
by
nature
,
that
is
,
by
naturall
strength
:
and
hee
saith
of
himselfe
,
that
before
his
conuersion
touching
the
righteousnesse
of
the
law
,
he
was
vnblameable
.
Phil.
3.
6.
And
for
this
externall
obedience
,
natural
men
receiue
reward
in
temporall
things
.
Matth.
6.
5.
Ezech.
29.
19.
And
yet
here
some
caueats
must
be
remembred
.
I.
That
in
humane
actions
(
he
should
haue
said
morall
,
saith
D.
B.
P.
)
mans
will
is
weake
and
feeble
,
and
his
vnderstanding
dimme
and
darke
;
and
thereupon
he
often
failes
in
them
.
(
This
caueat
is
no
caueat
of
the
Protestants
,
but
taken
out
of
S.
Thomas
of
Aquine
,
saith
D.
B.
P.
)
And
in
Summe
.
1.
2.
q.
109.
art.
4.
&
8.
all
such
actions
with
Augustine
(
you
might
haue
quoted
the
place
,
●aith
D.
B.
P.
)
I
vnderstand
the
will
of
man
to
be
onely
wounded
or
halfe
dead
.
speaker
A.
W.
[
](A15735-e14110-b)b
b
See
M.
P.
of
Gods
free
grace
and
mans
free
will
,
pag.
61.
Humane
is
more
generall
,
and
more
fit
;
because
morall
cannot
comprehend
the
first
ranke
of
actions
,
in
the
beginning
of
the
section
.
Besides
,
it
may
be
Master
Perkins
thought
it
not
fit
to
giue
that
title
to
any
actions
of
naturall
men
,
because
none
of
them
are
performed
,
according
to
the
[
](A15735-e14130-b)c
c
Arist.
Ethic.
lib.
2.
cap.
3.
&
6.
Philosophers
definition
of
morall
vertue
,
by
a
habit
with
due
obseruation
of
the
circumstances
required
by
him
;
howsoeuer
they
are
magnified
by
you
Papists
.
The
caueat
is
not
taken
out
[
](A15735-e14150-b)d
d
Thomas
1.
2.
q.
109.
art.
4.
&
8.
of
those
places
,
wherein
Thomas
shewes
no
more
,
but
that
a
man
cannot
,
by
his
naturall
strength
,
either
fulfill
the
law
,
or
auoide
sinne
.
The
place
is
quoted
[
](A15735-e14170-b)e
e
Edition
1598
in
the
margin
Hypognostic
.
lib.
3.
which
you
shal
finde
in
tome
7.
of
Austins
works
;
though
indeed
the
book
be
thought
to
be
none
of
Austins
.
speaker
W.
P.
II.
That
the
will
of
man
is
vnder
the
will
of
God
,
and
therefore
to
be
ordered
by
it
:
as
Ieremie
saith
,
chap.
10.
vers.
23.
O
Lord
I
know
that
the
way
of
man
is
not
in
himselfe
,
neither
is
in
man
to
walke
or
direct
his
steps
.
(
Who
knowes
not
this
?
saith
D.
B.
P.
)
speaker
A.
W.
If
there
be
no
man
that
knowes
it
not
,
perhaps
euery
man
remembers
it
not
;
and
it
is
a
caueat
necessarie
for
this
question
.
The
[
](A15735-e14280-b)f
f
Iere.
10.
23.
Prophet
in
the
place
brought
by
Master
Perkins
so
speakes
of
it
to
God
,
as
if
it
were
not
knowne
to
all
men
.
O
Lord
I
know
that
the
way
of
man
&c.
And
to
say
the
truth
,
how
can
any
man
bee
said
to
know
it
,
[
](A15735-e14310-b)g
g
Bo●●ius
de
consol
.
ph●losoph.
lib.
5
pro●●
6.
&
Thomas
●bi
.
that
fetches
the
knowledge
,
which
God
hath
of
things
depending
on
mans
will
,
from
the
sight
of
the
things
from
all
eternitie
,
present
to
him
?
For
the
thing
must
needs
be
,
in
the
order
of
nature
at
least
,
before
it
can
be
knowne
to
be
.
But
of
this
point
,
when
iust
occasion
shall
be
offered
,
about
Predestination
.
speaker
W.
P.
IV.
Conclus
.
The
third
kinde
of
actions
are
spirituall
,
more
neerely
concerning
the
heart
and
conscience
,
and
these
be
twofold
:
they
either
concerne
the
kingdome
of
darknes
,
or
else
the
kingdome
of
God
.
Those
that
concerne
the
kingdome
of
darknesse
are
sinnes
properly
:
and
in
these
we
likewise
ioyne
with
the
Papists
and
teach
,
that
in
sinnes
or
euill
actions
,
man
hath
freedome
of
will
.
Some
paraduenture
will
say
,
that
wee
sinne
necessarily
,
because
hee
that
sinneth
cannot
but
sinne
:
and
that
free
will
and
necessitie
cannot
stand
together
.
Indeed
the
necessitie
of
compulsion
or
coaction
,
and
freewill
cannot
agree
:
but
there
is
another
kinde
of
necessitie
which
may
stand
with
freedome
of
will
:
for
some
things
may
be
done
necessarily
and
also
freely
.
A
man
that
is
in
close
prison
,
must
needs
there
abide
,
and
cannot
possibly
get
forth
and
walke
where
he
will
:
yet
can
he
mooue
himselfe
freely
,
and
walke
within
the
prison
:
so
likewise
,
though
mans
will
be
chained
naturally
by
the
bonds
of
sinne
,
and
therefore
cannot
but
sinne
,
and
thereupon
sinneth
necessarily
,
yet
doth
it
also
sinne
feely
.
speaker
D.
B.
P.
Annot.
The
example
of
a
close
prisoner
is
not
to
the
purpose
,
for
it
puts
necessitie
in
one
thing
,
and
liberty
in
an
other
.
The
solution
is
,
that
necessarily
,
must
be
taken
for
certainly
,
not
that
a
man
is
at
any
time
What
is
your
certainly
but
infallibly
?
compelled
to
sinne
,
but
his
weakenes
and
the
crafte
of
the
Diuell
are
such
,
that
he
is
very
often
ouer
reached
by
the
Diuell
,
and
induced
to
sinne
,
but
with
free
consent
of
his
owne
will
.
speaker
A.
W.
The
example
is
to
the
purpose
:
as
he
that
is
in
prison
,
if
he
will
walke
,
must
of
necessitie
walke
in
the
prison
,
and
yet
walkes
freely
there
,
because
he
may
chuse
whether
he
will
walke
or
no
:
so
he
that
is
chained
by
sinne
,
may
chuse
whether
hee
will
doe
such
an
action
or
no
:
but
,
if
hee
doe
it
,
he
shall
necessarily
sinne
in
doing
of
it
:
and
thus
,
necessitie
and
libertie
are
alike
,
in
both
parts
of
the
similitude
.
There
is
nothing
in
your
solution
,
that
was
not
in
Master
Perkins
distinction
,
saue
that
you
haue
put
it
in
other
words
;
you
say
certainly
,
he
infallibly
;
you
say
man
sinnes
with
free
consent
,
and
is
not
compelled
;
he
saies
he
sinnes
freely
,
and
not
of
compulsion
.
speaker
W.
P.
V.
Conclus
.
The
second
kind
of
spirituall
actions
or
things
,
concerne
the
kingdome
of
God
:
as
repentance
,
saith
,
the
conuersion
of
a
sinner
,
new
obedience
,
and
such
like
:
in
which
we
likewise
in
part
ioyne
with
the
Church
of
Rome
and
say
,
that
in
the
first
conuersion
of
a
sinner
,
mans
free
will
concurs
with
Gods
grace
,
as
a
fellow
or
co-worker
in
some
fort
.
For
in
the
conuersion
of
a
sinner
three
things
are
required
:
the
word
,
Gods
spirit
,
and
mans
will
:
for
mans
will
is
not
passiue
in
all
and
euery
respect
,
but
hath
an
action
in
the
first
conuersion
and
change
of
the
soule
.
When
any
man
is
conuerted
,
this
worke
of
God
is
not
done
by
compulsion
,
but
he
is
conuerted
willi
gly
:
and
at
the
very
time
when
he
is
conuerted
,
by
Gods
grace
he
wills
his
conuersion
.
To
this
end
said
Augustine
,
He
which
made
thee
without
Serm.
15
de
verb.
Apost.
de
grat
&
l.
a.
bitr
.
1.
thee
,
will
not
saue
thee
without
thee
.
Againe
,
that
is
certaine
,
that
our
will
is
required
in
this
,
that
we
may
doe
any
good
thing
well
:
but
we
haue
it
not
from
our
owne
power
but
God
works
to
will
in
vs
.
For
looke
at
what
time
God
giues
grace
,
at
the
same
time
he
[
](A15735-e14590-b)*
*
Posse
velle
,
&
a●…
velle
recipere
.
giueth
a
will
to
des●●e
and
will
the
same
grace
:
as
for
example
,
when
God
works
faith
,
at
the
same
time
he
works
also
vpon
the
will
,
causing
it
to
desire
faith
,
and
willingly
to
receiue
the
gift
of
beleeuing
.
God
makes
of
the
vnwilling
will
,
a
willing
will
:
because
no
man
can
receiue
grace
vtterly
against
his
will
,
considering
will
constrained
is
no
will
.
But
here
we
must
remember
,
that
howsoeuer
in
respect
of
time
,
the
working
of
grace
by
Gods
spirit
,
and
the
willing
of
it
in
men
goe
together
:
yet
in
regard
of
order
,
grace
is
first
wrought
,
and
mans
will
must
first
of
all
be
acted
and
moued
by
grace
,
and
then
it
also
acteth
,
willeth
and
moueth
it selfe
.
And
this
is
the
last
point
of
consent
betweene
vs
and
the
Romane
Church
touching
Free
will
;
neither
may
we
proceede
further
with
them
.
speaker
D.
B.
P.
Now
before
I
come
to
the
supposed
difference
,
I
gather
first
that
he
You
gather
that
which
is
not
scattered
by
M.
P.
yeeldeth
vnto
the
principall
point
in
controuersie
,
that
is
freedome
of
will
,
in
ciuill
,
and
morall
workes
in
the
state
of
corruption
,
and
all
good
workes
in
the
state
of
grace
,
for
in
his
first
conclusion
distinguishing
foure
estates
of
man
,
he
affirmeth
that
in
the
third
,
of
man
renued
,
or
(
as
we
speake
iustified
)
there
is
liberty
of
grace
,
that
is
,
grace
enableth
mans
will
to
do
if
it
please
such
spiritual
works
,
as
God
requireth
at
his
hands
.
Yet
lest
he
be
taken
to
yeeld
in
any
thing
,
he
doth
in
shew
of
words
contradict
Pag.
16.
We
shall
see
that
when
we
come
to
it
.
both
these
points
in
another
place
:
For
in
setting
downe
the
disference
of
our
opinions
,
hee
saith
:
that
mans
will
in
his
conuersion
is
not
actiue
,
but
passiue
,
which
is
flat
opposite
vnto
that
which
himselfe
said
a
litle
before
in
his
first
conclusion
;
that
in
the
conuersion
of
a
sinner
,
mans
will
concurreth
not
passiuely
but
is
co-worker
with
Gods
grace
.
The
like
contradiction
may
be
obserued
in
the
other
part
of
libertie
That
is
iust
none
at
all
.
in
morall
actions
:
for
in
his
third
conclusion
he
deliuereth
plainelie
man
to
haue
a
naturall
freedome
,
euen
since
the
fall
of
Adam
to
doe
,
or
not
to
do
the
acts
of
wisedome
,
Ius●ce
,
Temperance
,
&c
and
proues
out
of
S.
Paul
,
that
the
Gentiles
so
did
:
Yet
in
his
first
reason
,
he
affirmeth
as
peremptorily
out
of
the
8.
of
Genisis
,
that
the
whole
frame
of
mans
Pag.
19.
heart
is
corrupted
,
and
all
that
he
thinketh
,
deuiseth
,
or
imagineth
,
is
wholy
euill
,
leauing
him
no
natural
strength
to
performe
any
part
of
morall
duty
.
speaker
A.
W.
It
is
neither
the
principall
point
in
controuersie
,
nor
any
controuersie
at
all
,
according
to
Master
Perkins
,
whether
man
haue
freedome
of
will
in
morall
workes
,
before
grace
;
and
in
all
good
workes
after
grace
.
For
of
the
former
Master
Perkins
makes
no
question
,
but
onely
[
](A15735-e14770-b)h
h
Conclus
.
3.
Caueat
.
1.
giues
a
caueat
,
of
the
feeblenes
of
the
will
,
and
dimnes
of
the
vnderstanding
,
in
such
matters
:
with
the
latter
he
deales
not
at
all
,
professedly
restraining
the
question
to
[
](A15735-e14780-b)i
i
Conclus.
1.
in
the
end
.
our
dissent
about
the
second
estate
.
Libertie
in
the
state
of
grace
,
to
will
spirituall
good
,
wee
thankfully
acknowledge
:
but
neither
is
it
of
[
](A15735-e14790-b)k
k
Rom.
7.
18.
so
large
extent
as
your
exposition
makes
it
;
and
,
[
](A15735-e14800-b)l
l
Phil.
2.
13.
without
the
speciall
worke
of
Gods
spirit
,
by
it selfe
it
brings
no
good
thing
to
passe
.
He
doth
not
say
simply
,
that
mans
will
in
his
conuersion
is
not
actiue
;
but
that
,
in
it selfe
it
is
not
actiue
,
but
passiue
:
Of
which
his
other
speech
is
not
a
contradiction
,
but
rather
a
confirmation
;
That
mans
will
concurres
with
Gods
grace
,
as
a
co-worker
,
in
some
sort
:
and
a
little
after
,
mans
will
is
not
passiue
in
all
and
euery
respect
,
but
hath
an
action
in
the
first
conuersion
of
the
soule
.
Now
what
action
it
hath
,
and
in
what
respect
it
is
actiue
,
and
passiue
,
he
shewes
presently
after
:
the
words
are
falsely
alleadged
by
you
,
viz.
that
it
wils
well
onely
,
as
it
moued
by
grace
,
being
in
it selfe
neither
actiue
,
nor
passiue
.
This
latter
contradiction
is
indeede
like
the
former
,
that
is
,
no
contradiction
at
all
.
For
hee
doth
rightly
expound
[
](A15735-e14880-b)m
m
Gen.
8.
5.
that
place
of
a
pronenes
to
that
which
is
as
ill
,
and
to
nothing
that
is
fully
good
:
not
simply
excluding
that
which
is
ciuilly
good
,
but
that
onely
which
is
properly
referred
to
God
himselfe
,
the
soueraigne
good
:
and
the
other
,
in
regard
of
it
perfect
goodnes
.
II.
The
difference
,
or
dissent
.
speaker
W.
P.
The
point
of
difference
standeth
in
the
cause
of
the
freedome
of
mans
wil
in
spiritual
matters
,
which
concerne
the
kingdome
of
God
.
The
Papists
say
,
mans
will
concurreth
and
worketh
with
Gods
grace
in
the
first
conuersion
of
a
sinner
by
it selfe
,
and
by
it
owne
naturall
power
;
and
is
onely
helped
by
the
holy
Chost
.
We
say
,
that
mans
will
worketh
with
grace
in
the
first
conuersion
,
yet
not
of
it selfe
,
but
by
grace
.
Or
thus
;
They
say
will
hath
a
naturall
cooperation
:
we
denie
it
,
and
say
it
hath
cooperation
onely
by
grace
,
beeing
in
it selfe
not
actiue
but
pas●…
;
willing
well
onely
as
it
is
mooued
by
grace
,
whereby
it
must
first
be
acted
and
mooued
,
before
it
can
act
or
will
.
And
that
wee
may
the
better
conceiue
the
difference
,
I
will
vse
this
comparison
;
The
Church
of
Rome
sets
forth
the
estate
of
a
sinner
by
the
condition
of
a
prisoner
,
and
so
doe
wee
:
marke
then
the
difference
.
It
supposeth
the
said
prisoner
to
lie
bound
hand
and
foote
with
chaines
and
fetters
,
and
withall
to
bee
sicke
and
weake
,
yet
not
wholy
dead
,
but
liuing
in
part
:
it
supposeth
also
that
beeing
in
this
case
,
he
stirreth
not
himselfe
for
any
helpe
,
and
yet
hath
ability
and
power
to
stirre
.
Hereupon
if
the
keeper
come
and
take
away
his
bolts
and
fetters
,
and
hold
him
by
the
hand
,
and
helpe
him
vp
,
hee
can
and
will
of
himselfe
stand
and
walke
and
goe
out
of
prison
:
euen
so
(
say
they
)
is
a
sinner
bound
hand
and
foote
with
the
chaine
of
his
sinnes
:
and
yet
he
is
not
dead
but
sick
,
like
to
the
wounded
man
in
the
way
betweene
Iericho
and
Ierusalem
.
And
therefore
doth
he
not
wil
and
affect
that
which
is
good
:
but
if
the
holy
Ghost
come
and
doe
but
vntie
his
bands
,
and
reach
him
his
hand
of
grace
,
then
can
he
stand
of
himselfe
and
will
his
owne
saluation
,
or
any
thing
else
that
is
good
.
We
in
like
manner
graunt
,
that
a
prisoner
fitly
resembleth
a
naturall
man
,
but
yet
such
a
prisoner
must
he
be
,
as
is
not
only
sicke
&
weake
but
euen
starke
dead
:
which
cannot
stirre
though
the
keeper
vntie
his
bolts
and
chaines
nor
heare
though
he
sound
a
trumpet
in
his
eare
:
and
if
the
said
keeper
would
haue
him
to
moue
and
stirre
,
he
must
giue
him
not
onely
his
hand
to
helpe
him
,
but
euen
soule
and
life
also
:
and
such
a
one
is
euery
man
by
nature
;
not
onely
chained
and
fettered
in
his
sinnes
but
starke
dead
therein
:
as
one
that
lieth
rotting
in
the
graue
,
not
hauing
any
ability
or
power
to
moue
or
stirre
:
and
therefore
he
cannot
so
much
as
desire
or
doe
any
thing
that
is
truelie
good
of
himselfe
,
but
God
must
first
come
and
put
a
new
soule
into
him
,
euen
the
spirit
of
grace
to
quicken
and
reuiue
him
:
and
then
being
thus
reuiued
,
the
will
beginneth
to
will
good
things
at
the
very
same
time
,
when
God
by
his
spirit
first
infuseth
grace
.
And
this
is
the
true
difference
betweene
vs
and
the
Church
of
Rome
in
this
point
of
free
will
.
speaker
D.
B.
P.
See
how
vncertaine
the
steppes
be
of
men
that
walke
in
darkenes
,
or
that
would
seeme
to
communicate
with
the
workes
of
darknes
.
For
if
I
As
it
is
very
like
you
will
doe
for
your
aduantage
.
Pag.
16.
True
:
but
not
of
the
Popish
Church
.
mistake
him
not
,
he
agreeth
fully
in
this
matter
of
free
will
,
with
the
Doctrine
of
the
Catholike
Church
:
For
he
putting
downe
the
point
of
difference
,
saith
that
it
standeth
in
the
cause
of
the
freedome
of
mans
will
,
in
spirituall
matters
:
allowing
then
freedome
of
will
with
vs
,
in
the
state
of
grace
,
whereof
he
there
treateth
;
for
he
seemeth
to
dissent
from
vs
,
only
in
the
cause
of
that
freedome
.
And
as
he
differeth
from
Luther
,
and
Caluin
,
with
other
sectaries
,
in
graunting
this
liberty
of
will
:
so
in
the
very
cause
also
he
accordeth
with
Catholikes
,
as
appeareth
by
his
owne
words
.
For
(
saith
he
)
Papists
say
mans
will
concurreth
with
Gods
grace
by
it selfe
,
and
by
it
owne
naturall
power
:
we
say
that
Mans
will
He
differs
not
from
Luther
and
Caluin
.
worketh
with
grace
;
yet
not
of
it selfe
,
but
by
grace
:
either
he
vnderstandeth
not
what
Catholikes
say
,
or
else
accuseth
them
wrongfully
:
For
we
say
that
Mans
will
then
only
concurreth
with
Gods
grace
,
when
it
is
stirred
and
holpen
first
by
Gods
grace
.
So
that
Mans
will
by
his
owne
naturall
action
,
doth
concurre
in
euery
good
worke
,
otherwise
it
were
no
action
of
Man
:
But
we
farther
say
,
that
this
action
proceedeth
principally
of
grace
,
whereby
the
will
was
made
able
to
produce
such
actions
:
for
of
it selfe
it
was
vtterly
vnable
to
bring
forth
such
spirituall
fruit
.
And
th●…
I
take
to
be
that
,
which
M.
Perkins
doth
meane
by
those
his
words
,
that
the
will
must
be
first
moued
and
acted
by
grace
,
before
it
can
acte
or
will
.
He
mistook●…
,
thinking
that
we
required
some
outward
helpe
only
to
the
will
,
to
ioyne
with
it
,
or
rather
,
that
grace
did
but
a
it
were
vntie
the
chaynes
of
sin
wherein
our
will
was
●…eted
,
an●
t●en
will
could
of
it selfe
turne
to
God
.
No●
vnderstanding
how
Catholikes
take
that
Luk
10.
The
hol●
Ghost
intended
not
to
describe
the
state
of
man
in
that
p●…able
.
parable
of
the
man
wounded
in
the
way
,
betweene
Ierusalem
and
Ierico
who
was
(
not
as
the
Papists
only
say
,
but
as
the
holy
Ghost
●aith
)
le●te
halfe
,
and
not
starke
dead
.
Now
the
exposition
of
Catholikes
is
not
,
that
this
wounded
man
,
(
which
signifieth
all
Mankind
)
had
halfe
his
spirituall
strength
left
him
,
but
was
robbed
of
all
Supernaturall
riches
,
spoiled
of
all
his
originall
Iustice
,
and
wounded
in
his
naturall
powers
of
both
vnderstanding
and
will
,
and
therein
left
halfe
dead
,
not
being
able
of
his
owne
strength
,
either
to
know
all
natural
truth
,
or
to
performe
all
morall
duty
.
Now
touching
supernaturall
workes
,
because
he
lost
all
What
is
bec●me
of
your
m●…
of
coag●…
?
Luk.
15.
power
to
performe
them
;
not
being
able
so
much
as
to
prepare
himselfe
conueniently
to
them
;
he
in
a
good
sense
may
be
likened
vnto
a
dead
man
,
not
able
to
moue
one
finger
that
way
of
grace
;
and
so
in
holy
Scripture
the
Father
said
of
his
prodigall
Son
,
he
was
dead
,
and
is
reuiued
.
Yet
as
the
same
sonne
liued
a
naturall
life
,
albeit
in
a
deadly
sinne
:
so
mans
will
after
the
fall
of
Adam
,
continued
somewhat
free
in
actions
conformable
to
the
nature
of
man
,
though
wounded
also
in
them
,
as
M.
P.
shewes
that
the
will
is
passiue
in
receiuing
this
inward
fortifying
.
not
being
able
to
acte
many
of
them
,
yet
hauing
still
that
naturall
facultie
of
free
will
capable
of
grace
,
and
also
able
,
being
first
both
outwardly
moued
,
and
fortified
inwardly
by
the
vertue
of
grace
,
to
affect
and
do
any
worke
appertaining
to
saluation
:
which
is
asmuch
as
M.
Perkins
affirmeth
.
speaker
A.
W.
You
vtterly
mistake
the
matter
;
he
speakes
not
of
will
in
the
state
of
grace
,
but
in
the
state
of
nature
,
namely
in
the
first
conuersion
of
a
sinner
;
as
his
plaine
words
are
in
this
place
.
The
difference
stands
in
the
cause
of
freedome
:
for
it
is
impossible
that
a
man
should
beleeue
without
freedom
of
will
,
beleeuing
being
an
action
of
the
will
.
But
the
question
is
,
whether
the
will
work
with
Gods
grace
,
by
it selfe
,
by
it
owne
naturall
power
,
or
haue
this
operation
from
grace
,
being
in
it selfe
not
actiue
,
but
passiue
.
And
this
is
the
very
opinion
of
Luther
,
Caluin
,
and
generally
all
Protestant
Diuines
:
who
in
this
point
thus
dissent
from
you
,
that
they
ascribe
the
very
act
of
the
will
,
in
repenting
,
beleeuing
,
&c.
to
the
especiall
worke
of
Gods
spirit
in
their
hearts
,
that
repent
and
beleeue
:
whereas
you
contrariwise
,
hauing
furnisht
man
with
freedome
of
will
,
by
nature
,
or
I
know
not
what
grace
,
make
his
assent
(
for
I
must
speake
of
faith
as
you
doe
)
to
proceede
,
not
from
the
spirit
of
God
,
inclining
him
certainly
to
beleeue
,
but
from
the
good
vse
of
his
free
will
,
yeelding
of
it selfe
to
the
good
motion
of
Gods
spirit
:
yet
so
as
that
it
might
for
all
the
motion
and
operation
of
Gods
spirit
forbeare
to
assent
,
if
it
were
not
led
to
it
by
the
goodnes
of
free
will
.
In
a
word
,
you
ascribe
no
more
to
God
,
but
the
power
that
the
will
hath
to
will
that
which
is
good
:
wee
acknowledge
,
that
the
very
act
of
willing
well
,
both
before
and
after
grace
,
is
caused
by
the
spirit
of
God
,
to
,
and
in
euery
good
desire
that
wee
bring
well
to
passe
.
It
is
more
than
Master
Perkins
affirmes
,
that
the
will
,
being
outwardly
moued
,
and
inwardly
fortified
with
the
vertue
of
grace
,
is
able
to
effect
,
and
doe
any
worke
appertaining
to
saluation
.
For
this
vertue
is
not
of
such
strength
,
but
that
it
needes
the
particular
assistance
of
Gods
spirit
,
to
incline
and
frame
it
to
euery
good
worke
of
that
nature
.
speaker
D.
B.
P.
And
this
to
be
the
very
Doctrine
of
the
Church
of
Rome
,
is
most
manifestly
to
be
seene
in
the
Councell
of
Trent
,
where
in
the
sixt
Session
Cap.
1.
are
first
these
words
in
effect
,
concerning
the
vnablenesse
of
man
to
arise
from
sinne
of
himselfe
.
Euery
man
must
acknowledge
,
and
confesse
,
that
by
Adams
fall
we
were
made
so
vncleane
and
sinfull
,
that
neither
the
Gentiles
by
the
force
of
nature
,
nor
the
Iewes
by
the
letter
of
Moses
law
,
could
arise
out
of
that
sinfull
state
.
After
it
sheweth
,
how
our
deliuerance
is
wrought
,
and
how
freedome
of
v●ill
is
recouered
in
special
,
and
wherin
it
consisteth
,
saying
.
The
beginning
of
iustification
,
in
persons
vsing
reason
,
is
taken
from
the
grace
of
God
,
preuenting
vs
through
Jesus
Christ
,
that
is
,
from
his
vocation
,
whereby
without
any
desert
of
ours
we
are
called
,
that
we
who
were
by
our
sinnes
turned
away
from
God
,
may
be
prepared
by
his
grace
,
both
raising
vs
vp
,
and
helping
vs
to
returne
to
our
owne
Justification
,
freely
yeelding
our
consent
vnto
the
said
grace
,
and
working
with
it
.
So
as
God
touching
the
hart
of
man
by
the
light
of
the
Holy
Ghost
,
neither
doth
man
nothing
at
all
,
receiuing
that
inspiration
,
who
might
also
refuse
it
:
neither
yet
can
he
without
the
grace
of
God
,
by
his
free
will
,
moue
himselfe
to
that
,
which
is
iust
in
Gods
sight
.
And
that
you
may
be
assured
,
that
this
Doctrine
of
the
Councell
,
is
no
other
then
that
which
was
taught
three
hundred
yeares
before
,
in
the
very
middest
of
darknes
,
as
heretikes
deeme
:
See
what
Saint
Thomas
of
Aquine
one
of
her
principall
1.
2.
q.
109.
art.
6.
pillers
hath
written
of
this
point
in
his
most
learned
Summe
.
Where
,
vpon
these
words
of
our
Sauiour
,
No
man
can
come
to
me
,
vnlesse
my
Father
draw
him
.
He
concludeth
it
to
be
manifest
,
that
man
Ioh.
6.
cannot
so
much
as
prepare
himselfe
to
receiue
the
light
of
grace
,
but
by
the
free
and
vndeserued
helpe
of
God
,
moouing
him
inwar●ly
therevnto
.
speaker
A.
W.
[
](A15735-e15330-b)n
n
Sell.
6.
cap.
5.
The
Councill
of
Trent
,
as
closely
as
it
carries
matters
,
could
not
but
bewray
it selfe
in
this
point
;
wherein
it
leaues
to
the
will
of
man
,
inlightened
by
the
holie
Ghost
,
[
](A15735-e15340-b)o
o
Inspirationem
●llam
:
bi●
ce●e
potest
.
the
act
of
refusing
and
receiuing
grace
.
Which
must
needs
be
naturall
;
because
there
was
no
former
worke
of
God
,
whereby
this
power
to
receiue
grace
was
bestowed
vpon
it
.
And
this
doth
[
](A15735-e15350-b)p
p
1.
2.
q.
109.
art
6.
Ad
hoc
,
quod
praepar●●●e
homo
ad
susceptionem
h●…s
dont
,
non
oportet
●…nere
aliquod
aliud
donum
habituale
in
anima
.
Thomas
by
you
alleaged
make
more
plain
,
denying
that
there
is
any
grace
in
the
will
of
man
,
as
from
God
,
for
the
preparing
of
himselfe
to
receiue
habituall
grace
:
because
then
we
should
need
another
grace
for
the
former
,
and
another
for
that
before
the
former
,
and
so
without
end
.
What
then
doth
God
in
this
case
?
He
moues
the
heart
inwardly
(
saith
Thomas
)
or
he
breathes
into
vs
a
good
purpose
.
A
man
would
thinke
that
Thomas
hereby
acknowledged
the
receite
of
some
speciall
grace
:
but
it
is
not
so
,
he
meanes
no
more
but
this
,
that
God
puts
a
good
motion
into
vs
,
for
the
receiuing
of
habituall
grace
;
which
it
is
in
the
power
of
our
will
by
nature
either
to
receiue
,
or
refuse
.
So
that
still
,
in
the
matter
of
iustification
,
the
reason
that
this
man
is
iustified
,
that
is
not
,
shall
be
from
man
,
and
not
from
God
.
Are
they
not
in
the
middest
of
darknes
that
write
such
things
?
III.
Our
reasons
.
speaker
W.
P.
Now
for
the
confirmation
of
the
doctrine
we
hold
,
namely
,
that
a
man
willeth
not
his
owne
conuersion
of
himselfe
by
nature
either
in
whole
or
in
part
,
but
by
grace
wholy
and
alone
:
these
reasons
may
be
vsed
.
The
first
is
taken
from
the
nature
and
●…
.
measure
of
mans
corruption
,
which
may
be
distinguished
into
two
parts
.
The
first
is
the
want
of
that
originall
righteousnes
,
which
was
in
man
by
creation
:
the
second
is
,
a
pronenes
and
inclination
to
that
which
is
euill
,
and
to
nothing
that
is
truly
good
.
This
appeareth
,
The
frame
of
mans
heart
(
saith
the
Gen.
8.
21.
Lord
,
)
is
euill
euen
from
his
childhood
:
that
is
,
the
disposition
of
the
vnderstanding
,
will
,
affections
,
with
all
that
the
heart
of
man
deuiseth
,
frameth
,
or
imagineth
,
is
wholly
euill
.
And
Paul
saith
,
The
wisdome
Rom.
8.
5.
of
the
flesh
is
enmity
against
God
.
Which
words
are
very
significant
:
for
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
translated
wisdome
,
signifieth
that
the
best
thoughts
,
the
best
desires
,
affections
,
and
indeauours
that
be
in
any
naturall
man
,
euen
those
that
come
most
neare
to
true
holines
,
are
not
only
contrary
to
God
,
but
enmitie
it selfe
.
And
hence
I
gather
,
that
the
very
hart
it selfe
,
that
is
the
will
and
mind
,
from
whence
these
desires
and
thoughts
doe
come
,
are
also
enmity
vnto
God
.
For
such
as
the
action
is
,
such
is
the
facultie
whence
it
proceedeth
:
such
as
the
fruit
is
,
such
is
the
tree
:
such
as
the
braunches
are
,
such
are
the
rootes
.
By
both
these
places
it
is
euident
,
that
in
man
there
is
not
only
a
want
,
absence
,
or
depriuation
of
originall
righteousnes
,
but
a
pronenes
also
by
nature
vnto
that
which
is
euill
:
which
pronenes
includes
in
it
an
inclination
not
to
some
few
,
but
to
all
and
euerie
sin
:
the
very
sinne
against
the
holy
Ghost
not
excepted
.
Hence
therefore
I
reason
thus
.
-
If
euery
man
by
nature
doth
both
want
originall
iustice
,
and
be
also
prone
vnto
all
euill
,
then
wanteth
he
naturall
free
will
to
will
that
which
is
truely
good
:
-
But
euery
man
by
nature
wants
originall
iustice
,
and
is
also
prone
vnto
all
euill
.
-
Ergo
:
Euery
man
naturallie
wants
free
will
to
will
that
which
is
good
.
Reason
.
II.
1.
Cor.
2.
14.
The
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
him
,
neither
can
know
them
,
because
they
are
spiritually
discerned
.
In
these
words
S.
Paul
sets
downe
these
points
.
I.
that
a
naturall
man
doth
not
so
much
as
thinke
of
the
things
reuealed
in
the
Gospell
.
II.
that
a
man
hearing
,
and
in
mind
conceiuing
them
;
cannot
giue
consent
vnto
them
,
and
by
naturall
iudgement
approue
of
them
:
but
contrariwise
thinketh
them
to
be
foolishnesse
.
III.
that
no
man
can
giue
assent
to
the
things
of
God
,
vnlesse
he
be
enlightened
by
the
spirit
of
God
.
And
hence
I
reason
thus
.
If
a
man
by
nature
doth
not
know
and
perceiue
the
things
of
God
,
and
when
he
shall
kn●w
them
,
cannot
by
nature
giue
assent
vnto
them
:
then
hath
he
no
power
to
will
them
.
But
the
first
is
euidently
true
.
Ergo.
For
first
the
mind
must
approue
and
giue
assent
,
before
the
will
can
choose
or
will
:
and
when
the
mind
hath
not
power
to
conceiue
or
giue
assent
,
there
the
will
hath
no
power
to
will
.
Reason
III.
Thirdly
the
holy
Ghost
auoucheth
,
Eph.
2.
2.
Coloss.
2.
13.
that
all
men
by
nature
are
dead
in
sinnes
&
trespasses
:
not
as
the
Papists
say
,
weak
,
sicke
,
or
halfe
dead
.
Hence
I
gather
,
that
man
wanteth
naturall
power
not
to
will
simplie
,
but
freelie
and
frankly
to
wil
that
which
is
truely
good
.
A
dead
man
in
his
graue
cannot
stirre
the
least
finger
,
because
he
wants
the
very
power
of
life
,
sense
,
and
motion
:
no
more
can
he
that
is
dead
in
sinne
,
will
the
least
good
:
nay
if
he
could
either
will
or
doe
any
good
,
he
could
not
be
dead
in
sinne
.
And
as
a
dead
man
in
the
graue
,
cannot
rise
but
by
the
power
of
God
:
no
more
can
he
that
is
dead
in
sinne
rise
,
but
by
the
power
of
Gods
grace
alone
,
without
any
power
of
his
owne
.
Reason
IV.
Fourthly
in
the
conuersion
and
saluation
of
a
sinner
,
the
scripture
ascribeth
all
to
God
,
and
nothing
to
mans
free
will
.
Iohn
3.
3.
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
Ephes.
2.
10.
We
are
his
workemanship
created
in
Christ
Iesus
to
good
works
.
And
chap.
4.
vers.
24.
The
new
man
is
created
to
the
image
of
God
.
Now
to
be
borne
again
,
is
a
worke
of
no
lesse
importance
then
our
first
creation
:
and
therefore
wholy
to
be
ascribed
to
God
as
our
creation
is
.
Indeede
Paul
Phil.
2.
12.
13.
biddeth
the
Philippians
worke
out
their
saluation
with
feare
and
trembling
:
not
meaning
to
ascribe
vnto
them
a
power
of
doing
good
by
themselues
.
And
therefore
in
the
next
verse
he
addeth
,
It
is
God
that
worketh
both
the
will
and
the
deede
:
directly
excluding
all
naturall
free
will
in
things
spirituall
:
and
yet
withall
he
acknowledgeth
,
that
mans
will
hath
a
worke
in
doing
that
which
is
good
,
not
by
nature
,
but
by
grace
.
Because
when
God
giues
man
power
to
will
good
things
,
then
he
can
will
them
:
and
when
he
giueth
him
a
power
to
doe
good
,
then
he
can
doe
good
,
and
he
doth
it
.
For
though
there
be
not
in
mans
conuersion
a
naturall
cooperation
of
his
will
with
Gods
spirit
,
yet
is
there
a
supernaturall
cooperation
by
grace
,
enabling
man
when
he
is
to
be
conuerted
,
to
will
his
conuersion
:
according
to
which
S.
Paul
saith
,
1.
Cor.
15.
10.
I
haue
laboured
in
the
faith
,
but
least
any
man
should
imagine
,
that
this
was
done
by
any
naturall
power
:
therefore
he
addeth
,
yet
not
I
,
that
is
,
not
by
any
thing
in
me
,
but
Gods
grace
in
mee
,
inabling
my
will
to
doe
the
good
I
doe
.
Reason
V.
The
iudgement
of
the
auncient
Church
.
[
](A15735-e15890-b)a
a
August
.
de
corrept.
&
grat
.
c.
12.
August
.
The
will
of
the
regenerate
is
kindled
onely
by
the
holy
Ghost
:
that
they
may
therefore
bee
able
because
they
will
thus
:
and
they
will
thus
because
God
workes
in
them
to
will
.
And
,
[
](A15735-e15910-b)b
b
Epist.
105.
Wee
haue
lost
our
freewill
,
to
loue
God
by
the
greatnesse
of
our
sinne
.
Serm.
2.
on
the
wordes
of
the
Apostle
.
Man
when
hee
was
created
,
receiued
great
strength
in
his
free
will
:
but
by
sinning
he
lost
it
.
[
](A15735-e15950-b)c
c
Fulg.
lib.
Fulgentius
,
God
giueth
grace
freely
to
the
vnworthy
whereby
the
wicked
man
beeing
iustified
is
inlightened
,
with
the
gift
of
good
will
,
and
with
a
facultie
of
doing
good
:
that
by
mercy
preuenting
him
he
may
begin
to
will
well
,
and
by
mercie
comming
after
,
he
may
doe
the
good
he
will
.
Bernard
saith
,
[
](A15735-e16000-b)d
d
Bernard
.
de
lib.
arb.
It
is
wholy
the
grace
of
God
that
wee
are
created
,
healed
,
saued
.
Concil.
Arausic
.
2.
cap.
6.
To
beleeue
and
to
will
is
giuen
from
aboue
by
infusion
,
and
inspiration
of
the
holy
Ghost
.
More
testimonies
and
reasons
might
bee
alleaged
to
prooue
this
conclusion
,
but
these
shall
suffice
:
now
let
vs
see
what
reasons
are
alleaged
to
the
contrarie
.
speaker
D.
B.
P.
And
this
is
all
which
M.
Perkins
in
his
pretended
dissent
auerreth
A
poore
shift
.
here
,
and
goeth
about
to
proue
in
his
fiue
reasons
following
:
the
which
I
will
omitte
,
as
being
all
for
vs
.
And
if
any
man
desire
to
see
more
to
that
purpose
,
let
him
read
the
most
learned
workes
of
that
famous
Cardinall
,
and
right
Reuerend
Archbishop
Bellarmine
.
speaker
A.
W.
You
should
,
at
the
least
,
haue
propounded
his
reasons
,
that
all
men
might
haue
seene
whether
they
make
for
you
,
or
against
you
:
but
you
tooke
a
wiser
course
for
your
own
credit
.
Yet
giue
me
leaue
to
shew
,
that
his
conclusions
are
directly
against
you
.
-
He
that
hath
naturally
free
will
to
receiue
a
good
motion
inspired
by
God
,
hath
naturally
free
will
to
will
that
which
is
good
:
for
to
receiue
such
a
motion
,
is
to
will
that
which
is
good
.
-
But
euery
man
,
according
to
[
](A15735-e16200-b)q
q
1.
2.
q.
109.
art.
6.
Thomas
,
and
[
](A15735-e16220-b)r
r
Concil.
Trident
.
sess.
6.
cap.
5.
the
Councill
of
Trent
,
hath
naturally
free
will
,
to
receiue
a
good
motion
inspiried
by
God
:
for
else
he
cannot
receiue
any
,
or
must
haue
some
habituall
grace
to
prepare
him
for
the
receiuing
of
it
.
-
Therefore
euery
man
hath
naturally
free
will
to
will
that
which
is
good
.
This
is
your
conclusion
;
to
which
his
are
contrarie
,
viz.
Euery
man
naturally
wants
free
will
,
to
will
that
which
is
good
.
Secondly
,
Man
,
by
nature
,
hath
no
power
to
will
the
things
of
God
.
Thirdly
,
Men
naturally
haue
no
power
to
will
the
least
good
.
Fourthly
,
Man
cannot
naturally
will
his
owne
conuersion
.
The
testimonies
alleaged
need
neither
confirmation
,
nor
explication
.
Bellarmines
disputation
shall
be
examined
,
if
it
please
God
to
giue
leisure
and
opportunitie
.
speaker
D.
B.
P.
Now
the
very
point
controuersed
,
concerning
free
will
,
M.
Perkins
hath
quite
omitted
,
which
consisteth
in
these
two
points
,
expressed
in
the
Councell
:
First
,
whether
we
doe
freely
assent
vnto
the
said
grace
,
when
it
is
offered
vs
,
that
is
,
whether
it
lie
in
our
power
to
refuse
it
;
And
secondly
,
when
we
concurre
and
worke
with
it
,
whether
we
could
if
we
listed
refuse
to
worke
with
it
.
In
both
which
points
we
hold
the
affirmatiue
part
,
and
most
sectaries
of
this
time
the
negatiue
.
Of
which
our
Authour
is
silent
:
only
by
the
way
in
his
fourth
reason
,
toucheth
two
texts
out
of
S.
Paul
,
which
are
commonly
alleaged
against
free
will
.
The
fir●●
.
I
haue
(
saith
he
)
laboured
more
abundantly
then
all
they
,
yet
not
I
,
but
the
grace
of
God
,
which
is
in
me
,
attributing
the
whole
worke
1.
Cor.
15.
So
doth
Ierome
reade
it
.
to
grace
.
To
which
I
briefely
answere
,
that
they
doe
corrupt
the
text
,
to
make
it
seeme
more
currant
for
them
:
the
Greeke
hath
only
He
sun
emoi
,
which
is
,
with
me
,
not
,
which
is
in
me
,
so
that
the
word
in
true
construction
makes
much
more
for
vs
,
then
against
vs
:
Saint
Paul
affirmeth
the
grace
of
God
,
which
was
working
with
him
,
to
haue
done
these
things
:
And
so
Saint
Augustine
whom
they
pretend
to
follow
most
in
this
matter
,
expoundeth
it
.
Yet
not
I
,
but
the
grace
of
God
with
De
grat
.
&
lib.
arb.
cap.
15.
me
;
that
is
,
not
I
alone
,
but
the
grace
of
God
with
me
.
And
by
this
,
neither
the
grace
of
God
alone
:
neither
he
alone
,
but
the
grace
of
God
with
him
:
thus
Saint
Augustine
.
The
like
sentence
is
in
the
booke
of
Wisdome
.
Send
that
(
wisdome
)
from
thy
holy
heauen
,
that
it
may
be
with
me
,
and
Cap.
9.
labour
with
me
.
speaker
A.
W.
Master
Perkins
tooke
that
,
as
the
most
principall
point
,
which
doth
most
diminish
the
glorie
of
God
,
the
end
of
all
true
religion
.
[
](A15735-e16580-b)s
s
See
12.
Art.
part
.
2.
Art.
4.
〈◊〉
.
Now
what
opinion
is
more
derogatorie
to
Gods
glorie
,
than
that
which
giues
mans
will
a
power
(
by
nature
)
to
receiue
grace
ofered
,
vpon
an
inward
motion
of
God
,
without
any
inclini●g
of
the
will
by
him
?
And
this
answers
your
former
quesion
;
denying
that
it
lies
in
our
owne
power
to
refuse
gra●e
,
though
we
freely
assent
vnto
it
.
There
is
a
necessity
of
in●…llibilitie
,
so
that
it
cannot
come
to
passe
,
that
a
man
,
inclin●d
by
Gods
spirit
,
should
not
receiue
grace
;
there
is
notwthstanding
a
freedome
of
will
,
because
the
will
is
not
compelled
to
assent
.
The
second
question
is
like
the
former
and
answered
in
like
sort
,
viz.
that
we
might
refuse
,
in
re●…ect
of
the
nature
of
our
will
,
which
is
not
forced
to
the
choise
,
that
in
the
euent
we
cannot
refuse
,
because
God
frames
our
will
ineuitably
to
make
that
choise
.
You
saw
it
was
not
for
you
to
deale
with
Master
Perkins
reasons
,
as
they
were
set
downe
by
him
,
for
then
it
would
haue
been
looked
for
that
yo●
should
haue
answered
directly
to
all
the
places
of
Scrip●ure
hee
brings
against
the
strength
of
fr●●will
by
nature
.
Therefore
you
shift
off
the
matter
,
and
outof
nine
texts
alleaged
in
this
question
,
you
chuse
onely
th●e
.
Against
which
you
thinke
you
are
able
to
say
somewh●
.
And
what
is
it
you
say
?
That
Master
Perkins
attributes
he
whole
to
grace
;
vtterly
vntrue
.
For
hee
saith
plainly
,
[
](A15735-e16630-b)t
t
1.
Cor.
15.
10.
●at
there
is
a
supernaturall
cooperation
of
mans
will
,
with
Gods
s●rit
,
by
grace
,
enabling
him
to
will
his
conuersion
.
And
addes
fterwards
,
Not
I
,
that
is
,
I
by
any
thing
in
me
;
but
Gods
grace
●…e
enabling
my
will
to
doe
that
good
,
I
do
.
[
](A15735-e16660-b)u
u
Hieron
.
contra
●ouin
.
lib.
2.
If
that
translation
●rrupt
the
text
,
Hierome
corrupted
it
,
not
we
:
and
to
say●e
truth
,
it
is
all
one
to
vs
,
whether
you
reade
in
me
,
or
wh●me
,
so
you
acknowledge
the
strength
,
whereby
the
Apole
workes
,
to
be
of
God
,
and
not
of
nature
.
But
for
the
prase
,
the
grace
of
God
,
in
the
Scripture
,
signifies
either
the
loue
and
fauour
of
God
,
which
is
wholy
without
a
man
,
or
some
gift
of
his
,
which
is
a
qualitie
in
the
soule
.
Now
it
is
a
great
deale
more
likely
,
that
the
Apostle
speakes
of
some
gift
of
God
within
him
,
whereby
hee
is
made
able
to
labour
,
than
of
the
fauour
of
God
without
him
,
wherby
his
labour
is
blessed
.
We
subscribe
to
[
](A15735-e16700-b)*
*
August
.
de
grat
.
&
.
lib.
arb.
cap.
15.
S.
Austin
,
That
in
all
our
good
workes
we
have
a
part
;
or
rather
,
that
the
worke
it selfe
is
wholieours
,
though
both
the
grace
,
whereby
we
are
enabled
to
do
it
,
and
the
inclination
whereby
we
are
brought
to
doe
i●
,
proceede
from
the
spirit
of
God
.
speaker
D.
B.
P.
The
second
text
is
.
It
is
God
that
woreth
in
vs
,
both
to
will
and
to
accomplish
.
We
graunt
that
it
is
God
,
bu●ot
he
alone
without
vs
,
for
in
Phil.
2.
13.
the
next
words
before
,
Saint
Paul
,
saith
Worke
your
saluation
with
feare
and
trembling
.
So
that
God
worketh
pincipally
by
stirring
vs
vp
by
his
grace
,
and
also
helping
forward
our
wil
,
to
accomplish
the
worke
;
but
Not
onely
helping
forward
,
but
also
inclining
.
Of
this
if
occasion
be
offered
in
the
poynt
of
Iustification
.
so
sweetly
and
con●ormablie
to
our
naure
,
that
his
working
taketh
not
away
,
but
helpeth
forward
our
will
toconcurre
with
him
.
Againe
,
the
whole
may
be
attributed
vnto
God
,
considering
that
the
habits
of
grace
infused
,
be
from
him
as
sole
efficient
cause
of
them
,
our
actions
indued
also
with
grace
,
being
onely
disposi●ons
and
no
efficient
cause
of
those
habits
:
but
this
is
an
high
point
of
●choole
Diuinitie
,
very
true
,
but
not
easily
to
be
conceiued
of
the
vnlea●ed
.
speaker
A.
W.
We
also
grant
,
as
I
haue
said
,
that
it
is
God
with
vs
:
herein
wee
differ
,
that
you
ascribe
no
more
to
God
in
our
first
conuersion
,
but
a
stirring
of
vs
vp
,
and
helpng
forward
of
our
will
,
leauing
the
euent
to
our
choise
,
an●
so
vncertaine
:
we
affirme
,
that
God
doth
so
work
,
that
he
●…clines
the
will
,
so
that
the
euent
shall
in
fallibly
ensue
ther●…on
.
The
whole
may
not
be
attributed
to
God
,
though
the
habits
of
grace
infused
be
from
him
,
as
a
sole
efficient
case
of
them
.
For
the
question
is
not
how
we
come
by
these●abits
,
but
whether
the
actions
done
,
when
we
haue
the
hbits
,
be
ours
or
no
,
speaking
of
good
workes
after
iustifi●tion
.
If
the
question
be
of
our
first
conuersion
,
we
say
●
,
t●…
act
of
beleeuing
is
ours
;
but
the
grace
,
by
which
we
are
eabled
to
beleeue
,
is
giuen
by
God
;
and
made
effectual
;
〈◊〉
made
to
produce
this
effect
of
beleeuing
,
by
God
also
.
speaker
D.
B.
P.
One
other
obiection
may
be
collected
ou●
of
〈◊〉
.
Perkins
third
reason
,
against
free
will
,
which
is
touched
,
as
he
saith
,
by
the
holy
Ghost
,
in
these
You
neede
not
haue
troubled
your selfe
with
collecting
obiections
,
there
are
fiue
plainely
s●t
downe
.
Ad
Ephes.
2.
2.
He
is
so
like
a
dead
man
,
that
he
is
dead
indeede
spiritually
.
words
.
When
we
were
dead
in
sinnes
.
If
a
man
by
sinne
become
like
a
dead
man
,
he
cannot
concurre
with
God
,
in
his
rising
from
sinne
.
Answere
.
Sure
it
is
,
that
he
cannot
,
before
God
by
his
grace
hath
quickned
,
and
as
it
were
reuiued
him
,
to
which
grace
of
God
,
man
giueth
his
free
consent
.
How
can
that
be
,
if
he
were
then
dead
?
Marry
,
you
must
remember
what
hath
been
said
before
:
that
albeit
man
in
sinne
be
dead
in
the
way
of
grace
,
yet
he
liueth
naturally
,
and
hath
free
will
in
naturall
and
ciuill
actions
:
which
will
of
his
being
by
grace
fortified
,
and
as
it
were
lifted
vp
vnto
a
higher
degree
of
perfection
,
can
then
concurre
and
worke
with
grace
to
faith
,
and
all
good
workes
necessarie
to
life
euerlasting
.
As
(
for
example
,
)
a
crab-tree
●…ocke
hath
no
ability
of
it selfe
to
bring
forth
apples
,
and
therefore
may
be
tearmed
dead
in
that
kind
of
good
fruit
.
Yet
let
a
sian●e
of
apples
be
ga●ted
into
it
,
and
it
wil
be
are
apples
:
euen
so
albeit
our
sower
corrupt
naure
of
it selfe
be
vnable
to
fructifie
to
life
euerlasting
,
yet
hauing
re●iued
into
it
the
heauenlie
graft
of
Gods
grace
,
it
is
inabled
to
produce
he
sweete
fruit
of
good
workes
:
to
which
alludeth
Saint
Iames
.
Rece●e
the
ingrafted
word
,
Cap.
1.
which
can
saue
our
soules
:
againe
what
more
d●d
then
the
earth
?
and
yet
it
being
tilled
and
sowed
,
doth
bring
forth
,
a●…
beare
goodly
corne
:
now
the
word
and
grace
of
God
is
compared
by
●ur
Sauiour
himselfe
vnto
seede
,
and
our
harts
vnto
the
earth
that
recei●ed
it
:
what
meruaile
Matth.
13.
then
if
we
otherwise
dead
,
yet
reuiued
by
this
liuelyeed
,
do
yeeld
plentie
of
pleasing
fruit
?
speaker
A.
W.
The
question
is
not
,
whether
God
can
ma●e
a
man
able
to
doe
good
workes
,
or
no
(
for
of
that
no
mandoubts
:
)
but
Ephes.
2.
2.
what
a
man
can
doe
by
nature
,
to
his
owne
co●…ersion
.
Master
Perkins
saith
,
he
is
spiritually
dead
,
and
there●…re
can
do
nothing
.
You
answere
,
that
he
can
doe
something
,
when
God
hath
quickened
him
.
But
what
can
hee
do●
to
the
quickening
of
himselfe
?
giue
his
free
consent
,
you
say
.
Then
it
must
needes
follow
,
that
he
hath
power
by
na●…e
to
will
his
owne
conuersion
:
for
as
yet
hee
hath
receiued
no
grace
,
but
onely
hath
had
a
good
motion
made
to
him
,
or
inspired
into
him
by
God
:
of
which
by
his
owne
free
wil●
he
takes
a
liking
,
and
so
attaines
to
iustifying
grace
.
speaker
D.
B.
P.
Hauing
hitherto
explicated
the
state
of
the
question
,
and
solued
such
He
propounds
none
for
you
,
and
therefore
misapplies
none
.
obiections
as
may
be
gathered
out
of
Master
Perkins
against
it
,
before
I
come
to
his
solution
of
our
arguments
,
I
will
set
downe
some
principall
places
,
both
out
of
the
Scriptures
,
and
auncient
Fathers
,
in
defence
of
our
Doctrine
,
because
he
proposeth
but
few
for
vs
,
and
misapplieth
them
too
.
God
hath
appointed
to
bring
them
,
to
chuse
and
like
of
saluation
〈…〉
Christ
.
speaker
D.
B.
P.
Vnto
these
〈…〉
of
the
old
Testament
,
(
one
vnder
the
law
of
Nature
,
and
the
●…er
vnder
Moyses
law
)
let
vs
couple
two
more
out
of
the
new
Testament
,
The
first
may
be
those
kind
words
of
our
Sauiour
vnto
the
Iewes
.
Jerusalem
,
Matth.
23.
Jerusalem
,
&c.
how
often
would
I
haue
gathered
together
thy
children
as
the
hen
doth
her
chick●●s
vnder
her
wings
,
and
thou
wouldest
not
:
Which
doth
plainely
demonstrate
that
there
was
no
want
,
either
of
Gods
helpe
inwardly
,
or
of
Christs
perswasion
outwardly
,
for
their
conuersion
:
and
that
the
whole
fault
lay
in
their
owne
refusing
,
and
withstanding
Gods
grace
,
as
these
words
of
Christ
doe
plainely
witnes
,
and
thou
wouldest
not
.
The
last
testimony
is
in
the
Reuelat
,
where
it
is
said
in
the
person
of
God
.
I
stand
at
the
doore
and
knocke
,
if
any
man
shall
heare
my
voice
and
Cap.
3.
open
the
gates
,
I
will
enter
in
to
him
,
and
will
suppe
with
him
,
and
he
with
me
.
Marke
well
the
words
:
God
by
his
grace
,
knocks
at
the
dore
of
our
harts
,
he
doth
not
breake
it
open
,
or
in
any
sort
force
it
,
but
attendeth
,
that
by
our
assenting
to
his
call
,
we
open
him
the
gates
,
and
then
,
lo
he
with
his
heauenly
gifts
will
enter
in
:
otherwise
he
leaues
vs
.
What
can
be
more
euident
in
confirmation
of
the
freedome
of
mans
will
,
in
working
with
Gods
grace
?
speaker
A.
W.
[
](A15735-e17270-b)h
h
Matth.
23.
37
We
acknowledge
that
the
fault
is
wholy
in
euery
man
,
that
is
not
saued
:
but
wee
denie
,
that
therefore
he
hath
power
,
by
nature
,
to
chuse
life
when
it
is
offered
:
he
failes
indeede
in
doing
of
that
which
hee
might
doe
,
and
ought
to
doe
,
for
his
owne
furtherance
,
to
this
choise
;
as
the
Iewes
did
,
in
refusing
to
heare
,
to
meditate
,
to
yeeld
to
the
miracles
wrought
by
our
Sauiour
Christ
,
and
to
beleeue
the
doctrine
;
which
they
could
in
no
reasonable
sort
gainsay
.
It
was
[
](A15735-e17280-b)i
i
Perk.
of
Gods
free
grace
.
p.
23
Lombard
.
1.
senten
.
dist.
45
voluntas
signi
,
not
beneplaciti
:
God
offered
them
the
outward
meanes
of
his
word
,
not
the
inward
meanes
of
his
spirit
,
for
their
conuersion
,
which
[
](A15735-e17320-b)k
k
Act.
16.
14.
Lydia
had
.
[
](A15735-e17350-b)l
l
Reuel.
3.
20.
To
breake
open
the
doore
,
were
to
vse
compulsion
;
to
[
](A15735-e17360-b)m
m
Perk.
of
Gods
free
grace
.
p.
79
knock
,
is
to
vse
the
outward
meanes
of
conuerting
a
man
;
or
if
you
will
,
to
inspire
a
good
purpose
:
vpon
which
if
any
man
open
,
out
of
doubt
Christ
will
enter
.
But
this
doth
no
:
prooue
,
that
a
man
vpon
this
motion
,
can
yeeld
by
the
strength
of
his
owne
free
will
,
which
is
the
point
in
question
.
speaker
D.
B.
P.
To
these
expresse
places
taken
out
of
Gods
word
,
let
vs
ioyne
the
testimony
of
those
most
auncient
Fathers
,
against
whose
workes
the
Protestants
can
take
no
exception
.
The
fi●●●
shall
be
that
excellent
learned
Martyr
Iustinus
in
his
Apologie
,
who
vnto
the
Emperour
Aatonine
speaketh
thus
.
Vnlesse
man
by
free
will
could
she
from
soule
dishonest
deeds
,
and
follow
those
that
be
faire
and
good
;
he
were
without
fault
,
as
not
being
cause
of
such
things
as
were
done
But
we
Christians
teach
that
mankind
by
free
choise
,
and
free
will
,
doth
both
doe
well
,
and
sinne
.
To
him
we
will
ioyne
that
h●ly
Bishop
and
valiant
Martyr
Jreneus
,
who
of
free
will
writeth
thus
,
not
only
in
workes
,
but
in
faith
also
,
our
Lib.
4.
cap.
72.
Lord
reserued
liberty
,
and
freedome
of
will
vnto
man
:
saying
,
be
it
done
vnto
thee
,
according
to
thy
faith
.
speaker
A.
W.
I
will
adde
to
that
worthie
company
,
Saint
Cyprian
:
who
vpon
those
words
of
our
Sauiour
,
will
you
also
depart
,
discourseth
thus
.
Our
Lord
did
Ioan
6.
Lib.
1.
Epist.
3.
not
bitterly
in●●igh
against
them
,
which
forsooke
him
,
but
rather
vsed
these
gentle
speeches
to
his
Apostles
,
will
you
also
goe
your
way
:
and
why
so
?
Marry
obseruing
and
keeping
(
as
this
holy
Father
declareth
)
that
decree
by
which
man
left
vnto
his
liberty
,
and
put
vnto
his
free
choise
,
[
](A15735-e17580-b)*
*
Appetite
,
des●●es
,
or
at
the
most
,
procure
;
not
might
deserue
.
might
deserue
vnto
himselfe
,
either
damnation
,
or
saluation
.
These
three
most
auncient
,
and
most
skilfull
in
Christian
Religion
,
and
so
zealous
of
Christian
truth
,
that
they
spent
their
blood
in
confirmation
of
it
,
may
suffice
to
certifie
any
indifferent
reader
;
what
was
the
iudgement
of
the
auncient
and
most
pure
Church
,
concerning
this
article
of
free
wl
specially
when
the
learnedst
of
our
Aduersaries
,
confesse
all
An●●quitie
,
(
excepting
only
S.
Augustine
)
to
haue
beleeued
and
taught
free
will
.
Heare
the
words
This
is
but
a
popish
slaunder
to
charge
him
with
lying
.
Cent.
2.
c.
4.
col
.
59.
They
were
not
led
to
this
point
by
the
Apostles
,
if
the●
sp●ke
of
spirituall
actions
.
S●…ny
answere
in
the
Epistle
ded●…atoru
.
of
one
,
for
all
.
Mathias
Illyricus
in
his
large
,
long
lying
historie
,
hauing
rehearsed
touching
free
will
,
the
testimonies
of
Iustine
Ireneus
and
others
,
saith
.
manner●lement
●lement
,
Patriarch
of
Alexandria
,
doth
euery
where
teach
free
will
,
that
it
may
appeare
(
say
these
Lutherans
)
not
only
the
Doctors
of
that
age
to
haue
been
in
such
darknes
,
but
also
that
it
did
much
encrease
in
the
ages
following
.
See
the
wilfull
blindnes
of
heresie
.
Illyricus
confessing
the
best
learned
in
the
purest
times
of
the
Church
,
to
haue
taught
free
will
:
yet
had
rather
beleeue
them
to
haue
bin
blindly
led
,
by
the
Apostles
and
then
best
Schollers
,
who
were
their
Masters
:
then
to
espy
and
amend
his
owne
e●ror
.
These
principall
pillers
of
Christs
Church
were
in
darknes
belike
as
Protestants
must
needes
say
:
and
that
proud
Persian
and
most
wicked
heretike
Manes
(
of
whom
the
Manichees
are
named
)
who
first
denied
free
will
,
began
to
broach
the
true
light
of
the
new
Gospell
.
[
](A15735-e17730-b)n
n
Iustin
Apol.
2.
ad
Anto●●num
.
Iustin
speakes
of
naturall
actions
,
not
of
spirituall
:
for
these
were
vtterly
vnknowne
to
the
Emperour
being
a
heathen
.
He
speakes
also
,
perhaps
,
against
the
imputation
of
fatall
necessitie
,
wherewith
the
Christians
were
charged
in
those
times
.
[
](A15735-e17760-b)o
o
Irenae
.
lib.
4.
cap.
70.
Irenaeus
giues
a
man
that
freedome
,
which
is
contrarie
to
constraint
:
God
(
saith
he
)
made
man
free
,
from
the
beginning
,
&c.
[
](A15735-e17800-b)p
p
Non
Coactum
à
deo
.
not
constrained
by
God
.
[
](A15735-e17830-b)q
q
Cyprian
lib.
1.
epist.
3.
Cyprian
speakes
of
vsing
,
or
not
vsing
the
outward
meanes
;
such
,
as
following
Christ
to
heare
the
word
of
him
,
whereof
[
](A15735-e17850-b)r
r
Ioh.
6.
66.
the
Euangelist
there
entreates
.
Now
that
this
is
in
mans
power
,
and
that
it
is
a
meanes
to
procure
saluation
,
or
damnation
,
who
denies
?
But
Cyprian
doth
not
say
,
that
it
is
in
a
mans
power
by
nature
,
to
consent
to
Gods
motion
for
his
conuersion
.
speaker
D.
B.
P.
It
cannot
reasonably
be
denied
,
that
,
in
the
point
of
free
will
,
some
of
the
ancient
writers
,
before
Austin
,
[
](A15735-e17910-b)*
*
Sixtus
Senens
lib.
5.
in
praefat.
Tolle●us
in
Ioh.
6.
&
Rom.
9.
Maldonatus
in
Ioh.
6.
Peter
.
in
Rom.
9.
Num.
33.
spake
liker
Philosophers
,
than
Diuines
;
and
gaue
both
occasion
to
Pelagius
of
his
error
,
though
they
fauoured
it
not
,
and
also
aduantage
for
the
confirming
of
it
;
as
the
place
of
the
[
](A15735-e17930-b)s
s
Centur.
2.
cap.
4.
col.
59.
Centuries
alleaged
by
you
plainly
prooues
.
Other
of
them
also
spake
not
so
plaine
,
as
it
was
to
be
wished
they
had
done
:
so
that
[
](A15735-e17940-b)t
t
Aug.
de
nat.
&
grat
.
cap.
61.
&
seq.
2.
Inst.
c.
2.
q.
4.
It
becomes
not
a
diuine
to
write
so
skornefully
.
Not
to
haue
spoken
so
plainly
and
warily
.
De
spirit
.
&
li●
.
34.
De
gra.
Chri.
14.
Ad
Simpl.
q.
2.
Tract
.
●2
.
in
Ioh.
Ep.
●7
.
Austin
hath
much
adoe
to
defend
them
against
Pelagius
,
and
in
the
entrance
to
his
defence
is
faine
to
lay
this
foundation
,
that
he
holds
himselfe
free
for
yeelding
to
any
writings
of
men
whatsoeuer
.
Here
I
would
make
an
end
of
citing
Authorities
,
were
it
not
that
Caluin
saith
,
that
albeit
all
other
auncient
writers
be
against
him
,
yet
S.
Augustine
as
he
vaunteth
,
is
clearely
for
him
in
this
point
,
but
the
poore
man
is
fouly
deceiued
,
aswell
in
this
,
as
in
most
other
matters
.
I
will
briefly
proue
,
and
that
out
of
those
works
which
S.
Augustine
wrote
after
the
Pelagian
heresie
was
a
foote
;
for
in
his
others
,
Caluin
acknowledgeth
him
to
haue
taught
free
will
.
Of
our
freedome
in
consenting
to
Gods
grace
,
he
thus
defineth
,
to
consent
to
Gods
calling
,
or
not
to
consent
,
lyeth
in
a
mans
owne
will
.
Againe
:
Who
doth
not
see
euery
man
to
come
,
or
not
to
come
,
by
free
will
?
but
this
free
will
may
be
alone
,
if
he
doe
not
come
,
but
it
cannot
be
but
holpen
,
if
he
doe
come
.
In
another
place
,
that
we
will
(
doe
well
)
God
will
haue
it
to
be
his
and
ours
;
his
,
in
calling
vs
;
ours
,
in
following
him
.
Yea
more
:
To
Christ
working
in
him
,
a
man
doth
cooperate
,
that
is
,
worketh
with
him
,
both
his
owne
iustification
,
and
life
euerlasting
:
will
you
heare
him
speake
yet
more
formally
for
vs
?
We
haue
dealt
with
your
brethren
and
ours
,
as
much
as
we
could
:
that
they
would
hold
out
and
continue
in
the
sound
Catholike
faith
;
the
which
neither
denieth
free
will
,
to
euill
or
good
life
,
nor
doth
attribute
so
much
to
it
,
that
it
is
worth
any
thing
without
grace
.
So
according
to
this
most
worthy
Fathers
iudgement
,
the
sound
Catholike
faith
doth
not
deny
free
will
,
as
the
old
Manichees
and
our
new
Gospellers
do
;
nor
esteeme
it
without
grace
able
to
doe
any
thing
toward
saluation
,
as
the
Pelagians
did
.
And
to
conclude
,
heare
S.
Augustines
answere
vnto
them
,
who
say
,
that
he
,
when
he
commendeth
grace
,
denyeth
free
will
.
Much
lesse
Lib.
4.
con
.
●ul
.
c.
8.
would
I
say
that
,
which
thou
lyinglie
dost
affirme
me
to
say
,
free
will
to
be
denied
,
if
grace
be
commended
,
or
grace
to
be
denied
,
if
free
will
be
commended
.
speaker
A.
W.
Caluin
doth
not
without
cause
affirme
,
that
Austin
is
for
him
;
not
onely
in
his
writings
after
the
Pelagian
heresie
,
but
in
those
before
it
also
;
though
in
the
former
he
[
](A15735-e18190-b)u
u
Aug.
Ret.
act.
lib.
1.
cap.
9.
speak
not
so
warily
,
as
in
the
latter
;
yet
his
iudgement
was
all
one
.
[
](A15735-e18210-b)*
*
Aug.
de
spirit
.
&
lit
.
cap.
34.
Austin
saith
no
more
,
but
that
assenting
,
or
dissenting
,
when
God
calles
,
is
an
action
of
mans
will
.
That
the
difference
betwixt
man
and
man
,
why
one
beleeues
,
and
another
doth
not
,
proceedes
from
the
diuers
worke
of
Gods
spirit
,
not
from
the
choise
of
the
parties
,
he
speakes
most
plainly
in
the
same
place
.
[
](A15735-e18240-b)*
*
Ipsum
velle
credere
deus
operatur
in
homine
.
God
workes
in
a
man
the
very
willing
to
beleeue
:
and
yet
more
;
nay
,
If
any
man
will
draw
vs
to
the
searching
of
that
depth
,
[
](A15735-e18270-b)y
y
Cur
illi
ita
suadeatur
,
vt
persuadeatur
,
illi
autem
non
.
why
this
man
is
so
perswaded
,
that
hee
yeelds
,
he
is
not
,
there
are
onely
two
things
,
which
I
thinke
good
to
answere
.
[
](A15735-e18290-b)z
z
Rom.
11.
33.
&
9.
14.
O
the
depth
of
the
riches
!
And
is
there
iniquitie
with
God
?
Let
him
,
whom
this
answere
mislikes
,
seeke
for
some
that
are
more
learned
,
but
let
him
take
heede
that
he
finde
not
some
that
are
more
presumptuous
.
Imagine
then
what
Austin
thinkes
of
you
Papists
,
who
confidently
affirme
,
that
the
reason
of
this
difference
proceedes
from
the
good
vse
of
free
will
in
the
beleeuer
:
not
that
you
are
more
learned
,
but
that
you
are
more
presumptuous
.
[
](A15735-e18320-b)a
a
Aug
de
gra.
Christ
.
cap.
14.
If
you
had
added
the
words
that
follow
immediatly
in
Austin
,
you
should
haue
needed
no
further
answere
.
Free
will
,
if
a
man
come
to
Christ
,
cannot
be
but
holpen
,
[
](A15735-e18350-b)b
b
Et
sic
adiutum
,
&c.
and
so
holpen
,
that
not
onely
he
must
know
what
is
to
be
done
,
but
doe
that
he
knowes
:
and
therefore
when
God
teaches
,
not
by
the
letter
of
the
law
,
but
by
the
spirit
of
grace
,
he
teaches
so
,
that
a
man
doth
not
onely
see
by
knowledge
that
which
he
hath
learned
,
but
also
desire
it
by
willing
,
and
performe
it
by
doing
.
And
by
this
diuine
manner
of
teaching
,
euen
the
will
and
worke
it selfe
,
not
onely
the
naturall
possibilitie
of
willing
and
working
is
holpen
.
[
](A15735-e18370-b)c
c
Si
enim
sol●…
posse
nostrum
,
&c.
For
if
onely
our
power
were
helpt
by
this
grace
,
the
Lord
would
thus
speake
:
Euery
one
that
hath
heard
of
the
Father
,
and
hath
learned
,
can
come
to
me
.
But
he
said
not
so
;
but
euery
one
which
hath
heard
of
my
Father
,
and
learned
,
doth
come
to
me
.
To
haue
power
to
come
,
Pelagius
[
](A15735-e18390-b)d
d
Venire
posse
in
natura
ponit
.
ascribes
to
nature
;
or
,
as
of
late
he
hath
begun
to
speake
,
to
grace
,
what
grace
soeuer
he
meane
;
by
which
(
as
he
saith
)
our
possibilitie
is
helped
:
but
to
come
,
is
in
will
and
worke
.
It
followes
not
,
that
he
which
can
come
,
[
](A15735-e18410-b)e
e
Etiam
veniat
,
nisi
id
voluerit
,
atque
fecerit
.
comes
,
vnlesse
he
will
,
and
doe
so
;
but
euery
one
that
hath
learned
of
the
Father
,
not
onely
can
come
,
but
comes
.
I
haue
set
downe
these
words
of
Austin
at
large
,
as
well
that
it
may
appeare
with
what
conscience
this
man
cites
the
Fathers
,
as
that
S.
Austins
iudgement
of
this
point
may
be
fully
knowne
to
all
men
.
There
is
great
reason
that
wee
should
expound
[
](A15735-e18460-b)f
f
Aug.
ad
Simplicia
.
q.
2.
lib.
1
such
short
sentences
as
this
,
by
such
large
discourses
as
the
former
:
but
if
we
knew
not
that
,
this
place
makes
nothing
against
vs
:
for
we
haue
graunted
already
,
that
to
will
is
our
worke
,
but
wee
say
further
,
that
Gods
calling
,
as
his
teaching
,
in
[
](A15735-e18470-b)g
g
Aug.
de
grat
.
Chri.
cap.
14.
that
other
place
of
Austin
,
works
in
vs
,
not
only
to
be
able
to
will
,
but
to
will
indeede
.
I
[
](A15735-e18500-b)h
h
Aug.
in
Ioh.
tract.
72.
say
of
this
as
of
the
former
,
that
it
is
not
contrarie
to
our
doctrine
:
for
we
acknowledge
,
that
in
our
iustification
,
and
saluation
after
election
,
we
worke
with
God
;
but
not
,
as
I
haue
often
answered
,
by
any
naturall
power
of
our
free
will
,
nor
by
any
choyse
of
our
owne
,
to
which
we
are
not
inclined
and
brought
by
Gods
spirit
.
We
say
with
[
](A15735-e18520-b)i
i
Aug.
Epist.
47
Lib.
4.
contra
●ulian
.
cap.
8.
S.
Austin
,
both
in
words
and
meaning
,
that
true
religion
neither
denies
free
will
,
either
to
a
good
or
bad
life
,
nor
giues
so
much
to
it
,
that
it
should
be
of
any
force
without
grace
;
and
we
adde
,
that
therefore
your
religion
is
false
,
because
it
affirmes
,
that
the
will
of
man
can
,
by
nature
,
assent
to
a
good
motion
inspired
.
So
to
commend
free
will
is
indeede
to
deny
grace
;
but
to
holde
them
both
,
as
I
haue
proued
Austin
did
out
of
these
very
places
which
you
alleage
for
your
opinion
,
and
as
we
doe
,
going
not
an
haires
breadth
from
him
in
this
question
,
is
to
glorifie
Gods
mercie
,
and
confesse
our
owne
weaknes
;
which
is
the
end
of
his
loue
to
vs
,
in
the
whole
worke
of
our
saluation
.
III.
Obiections
of
Papists
.
speaker
W.
P.
Obiect
.
I.
First
they
alleadge
that
man
by
nature
may
doe
that
which
is
good
,
and
therefore
will
that
which
is
good
:
for
none
can
doe
that
which
hee
neither
willeth
nor
thinketh
to
doe
,
but
first
wee
must
will
and
then
doe
.
Now
(
say
they
)
men
can
doe
good
by
nature
,
as
giue
almes
,
speake
the
trueth
,
doe
iustice
,
and
practise
other
duties
of
ciuill
vertue
:
and
therefore
will
that
which
is
good
.
I
answer
,
that
a
naturall
man
may
doe
good
workes
for
the
substance
of
the
outwarde
worke
:
but
not
in
regarde
of
the
goodnesse
of
the
manner
:
these
are
two
diuers
things
.
A
man
without
supernaturall
grace
may
giue
almes
,
doe
iustice
,
speake
the
truth
,
&c.
which
bee
good
things
considered
in
themselues
as
God
hath
commaunded
them
;
but
he
cannot
doe
them
well
.
To
thinke
good
things
and
to
doe
good
things
are
naturall
workes
:
but
to
thinke
good
things
in
a
good
manner
,
and
to
doe
them
well
,
so
as
God
may
accept
the
action
done
,
are
workes
of
grace
.
And
therefore
the
good
thing
done
by
a
naturall
man
is
a
sinne
,
in
respect
of
the
doer
:
because
it
failes
both
for
his
right
beginning
,
which
is
a
pure
heart
,
good
conscience
,
and
faith
vnfained
;
as
also
for
his
end
,
which
is
the
glory
of
God
.
speaker
D.
B.
P.
Now
in
few
words
I
will
passe
ouer
the
obiections
which
he
frameth
The
●esse
you
meddle
v●…
them
,
the
〈◊〉
it
will
be
for
〈◊〉
c●ed●s
.
in
our
names
.
But
misapplieth
them
.
First
Obiection
.
That
man
can
doe
good
by
nature
,
as
giue
almes
,
do
Iustice
,
speake
the
truth
,
&c.
And
therefore
will
them
without
the
helpe
of
grace
.
This
argument
we
vse
to
proue
liberty
of
wil
in
ciuil
and
morall
matters
,
euen
in
the
corrupted
state
of
man
,
and
it
doth
demonstrate
it
:
and
M.
Perkins
in
his
third
conclusion
doth
[
](A15735-e18700-b)*
*
He
graunts
no
more
there
,
then
he
doth
here
.
graunt
it
.
An
●his
answere
here
is
farre
from
the
purpose
,
for
albeit
(
saith
he
)
touching
the
substance
of
the
worke
it
be
good
,
yet
it
faileth
both
in
the
beginning
,
because
it
proceeds
not
from
a
pure
hart
,
and
a
faith
vnfeined
:
and
also
in
the
end
w●ich
is
not
the
glory
of
God
.
Answere
.
It
faileth
neither
in
the
one
nor
other
:
for
that
almes
may
issue
out
of
a
true
naturall
compassion
,
which
is
a
sufficient
good
fountaine
to
make
a
worke
morally
good
:
faith
and
grace
do
purge
the
hart
,
and
are
necessarie
onely
for
good
and
meritorious
workes
:
Againe
being
done
to
relieue
the
poore
mans
necessity
,
God
his
Creator
&
Master
,
is
thereby
glorified
.
And
so
albeit
the
man
thought
not
of
God
in
particular
:
yet
God
being
the
finall
end
of
all
good
,
any
good
action
of
it selfe
,
is
directed
towards
him
,
when
the
man
putteth
no
other
contrarie
end
thereunto
.
speaker
A.
W.
Master
Perkins
,
as
any
man
may
see
,
grants
a
freedome
of
will
in
morall
actions
,
but
denies
those
actions
to
be
good
,
in
regard
of
the
goodnes
of
the
manner
:
and
afterward
,
A
man
may
giue
almes
,
&c.
which
are
good
things
,
considered
as
they
are
commanded
of
God
:
but
hee
cannot
doe
them
wel
,
that
is
,
so
as
God
may
accept
of
the
action
done
.
If
you
will
replie
vpon
M.
Perkins
,
you
must
proue
,
that
such
workes
of
a
naturall
man
will
be
accepted
of
God
;
but
that
you
cannot
do
.
[
](A15735-e18790-b)k
k
Prosper
.
de
vocat
.
gentium
.
lib
2.
cap
3
Sine
cul●u
veri
Dei
etiam
quod
virtus
vi
detur
esse
,
peccatum
est
.
Aug
in
senten
.
Prosper
.
cap.
106.
Omnis
infidelium
vita
,
peccatum
est
.
For
the
person
must
be
accepted
before
the
worke
;
[
](A15735-e18800-b)l
l
Hebr.
11.
6.
and
without
faith
he
cannot
be
accepted
,
nor
haue
faith
being
a
naturall
man
.
The
summe
of
the
answere
is
,
if
it
be
not
done
as
the
law
requires
,
it
is
not
a
good
worke
:
if
it
be
,
it
is
meritorious
,
and
so
must
be
accepted
of
God
.
speaker
W.
P.
Obiect
.
II.
God
hath
commaunded
all
men
to
beleeue
and
repent
:
therefore
they
haue
naturall
free
will
,
by
vertue
whereof
(
beeing
helped
by
the
spirit
of
God
)
they
can
beleeue
and
repent
.
Ans.
This
reason
is
not
good
:
for
by
such
commaundements
God
shewes
not
what
men
are
able
to
doe
;
but
what
they
should
doe
,
and
what
they
cannot
doe
.
Againe
,
the
reason
is
not
well
framed
,
it
ought
rather
to
bee
thus
;
because
God
giues
men
commaundement
to
repent
and
beleeue
,
therefore
they
haue
power
to
repent
and
beleeue
,
either
by
nature
or
by
grace
,
and
then
we
hold
with
them
.
For
when
God
in
the
Gospel
commandeth
men
to
repent
and
to
beleeue
,
at
the
same
time
by
his
grace
he
inableth
them
both
to
will
or
desire
to
beleeue
and
repent
,
as
also
actually
to
repent
and
beleeue
.
speaker
D.
B.
P.
2.
Obiect
.
God
hath
commaunded
all
to
beleeue
and
repent
,
therefore
they
haue
naturall
free
will
,
by
vertue
whereof
being
helped
by
the
spirit
of
God
,
they
can
beleeue
.
The
force
of
the
argument
consisteth
in
this
,
that
God
being
a
good
Lord
,
will
not
commaund
any
man
to
doe
that
,
which
he
is
no
way
able
to
doe
.
Ans.
M.
Perkins
answereth
in
effect
(
for
his
words
be
obscure
)
that
To
him
that
will
not
vnderstand
them
.
God
commaundeth
that
,
which
we
be
not
able
to
performe
,
but
that
which
we
should
doe
:
Then
I
hope
he
will
admitte
that
he
will
enable
vs
by
his
grace
to
doe
it
,
or
else
how
should
we
doe
it
?
God
surely
doth
not
bind
vs
by
commandement
to
any
impossible
thing
,
he
is
no
tyrant
,
but
telleth
vs
,
that
his
yoke
is
sweet
,
and
his
burthen
easie
.
And
S.
John
witnesseth
,
that
his
commaundements
are
not
heauy
.
He
was
farre
off
Matth.
11.
Ioh.
5.
from
thinking
that
God
would
tye
any
man
by
law
,
to
doe
that
which
he
was
altogether
vnable
to
performe
.
This
in
the
end
M.
Perkins
himselfe
approueth
.
speaker
A.
W.
Master
Perkins
denies
the
consequence
of
the
enthymem
,
viz.
That
therefore
men
haue
free
will
to
beleeue
and
repent
,
because
God
commands
them
to
beleeue
and
repent
;
you
to
helpe
the
matter
,
giue
a
reason
of
the
consequence
,
God
being
a
good
Lord
,
will
not
command
any
man
to
do
that
,
which
he
is
no
way
able
to
do
:
therefore
since
God
commands
men
to
beleeue
and
repent
,
they
haue
free
will
to
beleeue
and
repent
.
Here
the
consequence
is
worse
than
before
;
for
who
sees
not
that
there
may
be
other
meanes
of
beleeuing
&
repenting
?
namely
,
inclining
the
wil
by
grace
.
The
antecedent
also
is
false
:
for
God
being
a
good
Lord
,
may
inioyne
his
seruant
that
,
which
he
made
him
able
to
performe
,
[
](A15735-e19040-b)m
m
Bernard
.
d●
grat
.
&
lib.
arb.
fol.
263.
Corruit
de
posse
non
peccare
,
in
non
posse
non
peccare
.
though
by
his
owne
fault
he
be
now
vnable
.
speaker
W.
P.
Obiect
.
III.
If
man
haue
no
free
will
to
sinne
,
or
not
to
sinne
,
then
no
man
is
to
be
punished
for
his
sinnes
:
because
he
finneth
by
a
necessitie
not
to
bee
auoided
.
Answere
,
The
reason
is
not
good
:
for
though
man
cannot
but
sinne
,
yet
is
the
fault
in
himselfe
,
and
therefore
he
is
to
be
punished
;
as
a
bankrupt
is
not
therefore
freed
from
his
debtes
,
because
he
is
not
able
to
pay
them
:
but
the
bils
against
him
stand
in
force
,
because
the
debt
comes
through
his
owne
default
.
speaker
D.
B.
P.
3
Obiect
.
If
man
haue
no
free
will
to
sinne
,
or
not
to
sin
,
then
no
man
is
to
be
punished
for
his
sinnes
,
because
he
sinneth
by
a
necessity
,
not
to
be
auoided
.
He
answereth
,
that
the
reason
is
not
good
;
for
,
though
man
cannot
but
sinne
,
yet
is
the
fault
in
himselfe
,
and
therefore
is
to
be
punished
.
Against
which
,
I
say
that
this
answere
supposeth
that
which
is
false
,
to
wit
,
that
a
man
in
sinne
,
cannot
choose
but
sinne
:
for
by
the
helpe
of
1.
Per.
3.
God
,
who
desireth
all
sinners
conuersion
,
and
thereunto
affordeth
grace
sufficient
;
a
sinner
in
a
moment
,
may
call
for
grace
and
repent
him
:
and
so
choose
whether
he
will
sin
or
no
,
and
consequently
hath
free
will
to
sin
or
not
to
sin
:
And
that
example
of
a
bankerupt
is
not
to
purpose
,
for
he
cannot
when
he
will
,
satisfie
his
creditours
,
who
content
not
themselues
Not
to
your
purpose
,
but
to
his
very
fit
.
with
his
repentance
,
without
repay
of
their
money
,
as
God
doth
.
speaker
A.
W.
Here
againe
Master
Perkins
denies
the
consequence
;
that
therefore
a
man
is
not
to
be
punished
for
sinning
,
because
he
hath
no
free
will
to
sinne
,
or
not
to
sinne
.
The
reason
of
his
denial
is
that
,
which
I
answered
in
the
second
obiection
:
he
may
iustly
be
punished
,
though
he
haue
not
free
will
not
to
sinne
,
because
it
is
by
his
owne
fault
that
he
hath
it
not
.
You
replie
,
that
the
answere
supposeth
that
which
is
false
.
The
answere
doth
not
suppose
it
,
but
,
as
I
haue
shewed
,
plainly
denies
the
consequence
.
How
your
conceit
,
that
euery
man
hath
helpe
of
God
,
so
that
he
may
repent
and
beleeue
when
he
will
,
can
stand
with
Austins
iudgement
before
set
downe
,
let
euery
man
,
that
hath
reason
,
consider
.
The
example
of
the
bankerupt
is
fully
to
the
purpose
;
for
which
Master
Perkins
brings
it
,
to
shew
,
that
a
man
is
not
alwaies
therfore
to
be
borne
with
,
for
not
doing
that
which
hee
is
inioyned
,
because
hee
cannot
doe
it
:
for
when
it
is
through
his
owne
fault
that
hee
cannot
,
why
should
hee
escape
?
Now
concerning
the
force
of
this
argument
,
heare
S.
Augustines
opinion
De
duab
.
animab
.
contra
Manich.
in
these
wordes
.
Neither
are
we
here
to
search
obscure
bookes
to
learne
,
that
no
man
is
worthy
of
dispraise
or
punishment
,
which
doth
not
that
,
which
he
cannot
doe
:
for
(
saith
he
)
doe
not
shepheards
vpon
the
downes
,
From
the
doing
whereof
he
is
for●●bly
restrained
.
sing
these
things
?
doe
not
Poets
vpon
the
stages
,
act
them
?
Doe
not
the
vnlearned
in
their
assemblies
,
and
the
learned
in
their
libraries
acknowledge
them
?
Doe
not
maisters
in
the
schooles
,
and
Prelats
in
the
pulpits
,
and
finally
all
mankind
throughout
the
whole
world
,
confesse
and
teach
this
?
to
wit
,
that
no
man
is
to
be
punished
,
because
he
did
that
,
which
he
could
not
choose
but
doe
.
Should
he
not
then
(
according
to
S.
Augustines
Who
shall
iustisie
the
matter
of
originall
sin
,
if
no
man
may
be
punished
for
that
which
he
could
not
auoide
?
censure
)
be
hissed
out
of
all
honest
company
of
men
,
that
denieth
this
so
manifest
a
truth
;
confessed
by
all
Mankind
?
How
grosse
is
this
heresie
,
that
so
hoodeth
a
man
,
and
hardneth
him
,
that
be
he
learned
,
yet
he
blusheth
not
to
deny
roundly
,
that
which
is
so
euident
in
reason
,
that
euen
naturall
sense
,
doth
teach
it
vnto
shepheards
?
God
of
his
infinite
mercie
,
deliuer
vs
from
this
straunge
light
of
the
new
Gospell
.
speaker
A.
W.
Saint
Austin
disputing
in
that
booke
[
](A15735-e19360-b)n
n
See
my
answere
about
the
Manichees
in
the
Epistle
dedicatorie
.
against
the
Manichees
,
who
hold
that
there
were
two
soules
in
euery
creature
,
of
two
diuers
substances
;
the
one
good
,
the
other
bad
,
by
which
they
are
forced
to
doe
good
or
euill
,
as
either
of
them
could
ouercome
other
;
refutes
them
by
this
reason
,
among
other
,
that
if
men
doe
well
or
ill
,
by
constraint
,
they
were
neither
to
be
praised
,
nor
dispraised
for
it
.
That
he
is
thus
to
be
vnderstood
,
not
onely
the
course
of
his
disputation
shewes
,
but
also
the
definition
that
he
brings
of
will
:
Will
(
saith
[
](A15735-e19380-b)o
o
De
duabus
animabus
contra
Manic
.
cap.
10.
Austin
)
is
a
motion
of
the
minde
(
[
](A15735-e19400-b)p
p
Nullo
cogente
.
no
man
constraining
it
)
to
[
](A15735-e19420-b)q
q
Ad
aliquid
vel
non
amittendum
,
vel
adipiscendum
.
the
not
losing
,
or
to
the
getting
of
something
.
I
shewed
before
that
we
admit
no
such
necessitie
of
sinning
,
but
onely
affirme
,
that
whatsoeuer
a
naturall
man
doth
,
it
is
sinfull
:
so
that
wee
grant
him
libertie
from
constraint
,
for
the
doing
,
or
not
doing
this
or
that
action
;
but
denie
,
that
any
action
he
doth
is
free
from
sinne
,
and
therefore
he
sins
necessarily
in
all
he
doth
.
The
second
poynt
.
Of
Originall
sinne
.
speaker
W.
P.
The
next
point
to
be
handled
,
is
concerning
Originall
sinne
after
baptisme
;
that
is
,
how
farforth
it
remaineth
after
baptisme
.
A
point
to
bee
well
considered
,
because
hereupon
depend
many
points
of
Poperie
.
I.
Our
consent
.
Conclus
.
I.
They
say
naturall
corruption
after
baptisme
is
abolished
,
and
so
say
we
:
but
let
vs
see
how
farre
it
is
abolished
.
In
originall
sinne
are
three
things
;
I.
the
punishment
,
which
is
the
first
and
second
death
.
II.
Guiltines
,
which
is
the
binding
vp
of
the
creature
vnto
punishment
.
III.
the
fault
or
the
offending
of
God
,
vnder
which
I
comprehend
our
guiltines
in
Adams
first
offence
,
as
also
the
corruption
of
the
heart
:
which
is
,
a
naturall
inclination
and
pronenes
to
any
thing
that
is
euill
,
or
against
the
law
of
God
.
For
the
first
wee
say
,
that
after
baptisme
in
the
regenerate
,
the
punishment
of
originall
sin
is
taken
away
;
There
is
no
condemnation
(
saith
the
Apostle
)
to
them
that
be
in
Christ
Iesus
.
Rom.
8.
1.
For
the
second
,
that
is
,
guiltines
,
we
further
condescend
and
say
;
that
is
also
taken
away
in
them
that
are
borne
anew
:
for
considering
there
is
no
condemnation
to
them
,
there
is
nothing
to
bind
them
to
punishment
.
Yet
this
caueat
must
be
remembred
,
namely
,
that
the
guiltines
is
remoued
from
the
person
regenerate
,
not
from
the
sinne
in
the
person
:
but
of
this
more
afterward
.
Thirdly
,
the
guilt
in
Adams
first
offence
is
pardoned
.
And
touching
the
corruption
of
the
heart
,
I
auouch
two
things
.
I.
That
,
that
very
power
or
strength
whereby
it
raigneth
in
man
,
is
taken
away
in
the
regenerate
.
II.
That
this
corruption
is
abolished
(
as
also
the
fault
of
euery
actual
sinne
past
)
so
farre
forth
as
it
is
the
fault
and
sinne
of
the
man
in
whom
it
is
.
Indeede
it
remaines
till
death
,
and
it
is
sinne
considered
in
it selfe
,
so
long
as
it
remaines
,
but
it
is
not
imputed
vnto
the
person
:
and
in
that
respect
is
as
though
it
were
not
;
it
being
pardoned
.
Annotations
vpon
our
Consent
.
speaker
D.
B.
P.
First
,
we
say
not
,
that
the
punishment
of
Originall
sinne
is
in
it
,
or
any
part
of
it
,
but
rather
a
due
correction
,
and
as
it
were
an
expulsion
of
it
:
this
is
but
a
peccadillo
.
What
is
,
but
〈◊〉
peccadillo●you
●you
must
needes
shew
you
are
spanish
.
speaker
A.
W.
Neither
doe
we
say
,
that
the
punishment
of
originall
sin
is
in
it
,
or
any
part
of
it
,
but
that
,
in
handling
that
point
,
it
is
to
be
considered
;
much
lesse
doe
we
charge
you
with
saying
so
.
What
it
is
you
call
a
peccadillo
,
or
small
sinne
,
I
vnderstand
not
certainly
.
If
you
meane
that
originall
sinne
is
small
,
and
deserues
no
punishment
,
but
a
due
correction
,
either
[
](A15735-e19660-b)r
r
Rom.
5.
12.
1.
Cor.
15.
21.
the
death
of
all
men
in
Adam
is
no
punishment
,
or
God
punisheth
without
desert
.
speaker
D.
B.
P.
But
there
lurketh
a
Serpent
in
that
caueat
;
that
the
guiltines
of
Originall
sinne
is
remoued
from
the
person
regenerate
,
but
not
from
the
sinne
in
the
person
.
The
like
he
saith
afterward
of
the
fault
,
that
it
is
a
sinne
still
in
it selfe
,
remaining
in
the
man
till
death
,
but
it
is
not
imputed
to
him
,
as
being
pardoned
.
Here
hee
quillets
of
very
strange
Doctrine
:
the
sinne
is
pardoned
,
and
yet
the
guiltines
of
it
,
is
not
taken
away
.
Doth
not
a
pardon
take
away
from
the
fault
pardoned
,
all
bond
of
punishment
due
vnto
it
,
and
consequently
all
guiltines
belonging
to
it
?
Who
can
deny
this
,
vnlesse
he
know
not
,
or
care
not
what
he
say
?
If
then
Originall
sinne
be
perdoned
,
the
guiltines
of
it
is
also
remoued
from
it selfe
.
Againe
,
what
Philosophy
,
or
reason
,
alloweth
vs
to
say
,
that
the
offendour
being
pardoned
for
his
offence
,
the
offence
in
it self
remaineth
guilty
?
as
though
the
offence
separated
from
the
person
,
What
vaine
i●…ions
are
these
?
were
a
substance
,
subiect
to
law
,
and
capable
of
punishment
:
can
Originall
sinne
in
itselfe
die
the
first
and
second
death
,
or
be
bound
vp
to
them
?
What
senselesse
imaginations
be
these
?
speaker
A.
W.
The
sinne
is
pardoned
,
so
that
the
partie
shall
not
be
punisht
for
it
:
but
it
is
not
so
pardoned
,
that
in
it self
it
hath
not
iust
cause
of
punishment
;
and
this
both
philosophie
and
reason
allow
;
all
our
actuall
sinnes
are
pardoned
,
as
soone
as
we
beleeue
in
Christ
,
and
yet
they
are
truly
sinnes
,
whensoeuer
afterward
they
are
committed
by
vs
.
speaker
D.
B.
P.
Againe
,
how
can
the
fault
of
Originall
sinne
remaine
in
the
man
renewed
by
Gods
grace
,
although
not
imputed
?
can
there
be
two
contrarios
in
one
part
of
the
subiect
at
once
?
can
there
be
light
and
darknes
There
can
,
though
the
same
t●…ing
can
not
be
vertue
and
vice
in
the
same
respect
.
He
is
not
content
it
should
be
subiect
,
and
therefore
he
labours
to
purge
and
free
it
.
It
is
taken
away
,
that
it
raignes
not
:
not
that
it
hath
no
sway
.
And
there
answered
.
in
the
vnderstanding
,
vertue
and
vice
in
the
wil
at
the
same
instant
?
can
the
soule
be
both
truly
conuerted
to
God
,
and
as
truly
auerted
from
him
at
one
time
?
is
Christ
now
agreed
to
dwell
with
Belial
?
and
the
holy
Ghost
oontent
to
inhabit
a
body
subiect
to
sinne
?
all
which
must
be
granted
contrary
to
both
,
Scripture
,
and
naturall
sense
,
if
we
admit
the
●ault
and
deformitie
of
sinne
to
remaine
in
a
man
renewed
,
and
indued
with
Gods
grace
:
vnlesse
we
would
very
absurdly
imagine
that
the
fault
and
guilt
of
sinne
were
not
inherent
and
placed
in
their
proper
subiects
,
but
were
drawne
thence
,
and
penned
vp
in
some
other
odd●
corner
.
speaker
A.
W.
Remember
also
gentle
Reader
,
that
here
M.
Perkins
affirmeth
the
power
,
whereby
the
corruption
of
the
hart
raigneth
in
man
,
is
taken
away
in
the
regenerate
:
which
is
cleane
contrary
to
the
first
proposition
,
of
his
first
reason
following
,
as
shall
be
there
proued
.
Not
being
imputed
,
hinders
not
the
being
of
the
thing
there
,
but
rather
proues
it
:
for
if
it
were
not
there
,
what
fauour
were
it
not
to
impute
it
?
Who
knowes
not
that
contraries
may
bee
in
one
part
of
the
same
subiect
at
once
,
though
not
in
the
same
respect
?
Do
[
](A15735-e19840-b)s
s
1.
Cor.
13.
9.
we
not
,
while
we
are
here
,
know
in
part
,
and
so
remaine
ignorant
in
part
?
Is
not
our
wil
imperfectly
reformed
?
The
holy
Ghost
is
not
content
that
the
bodie
he
doth
inhabit
should
be
subiect
to
sinne
,
and
therefore
hee
labours
continually
to
free
it
from
that
subiection
:
but
he
is
content
to
inhabit
the
man
whom
he
hath
begun
to
reforme
,
that
hee
may
purge
him
thoroughly
.
II.
The
dissent
or
difference
.
speaker
W.
P.
Thus
far
wee
consent
with
the
Church
of
Rome
:
now
the
difference
betweene
vs
stands
not
in
the
abolishment
,
but
in
the
manner
,
and
the
measure
of
the
abolishment
of
this
sinne
.
Papists
teach
,
that
Originall
sinne
is
so
farre
sorth
taken
away
after
baptisme
,
that
it
ceaseth
to
bee
a
sin
properly
:
and
is
nothing
else
but
a
want
,
defect
,
and
weakenes
,
making
the
heart
fitte
and
readie
to
conceiue
sinne
:
much
like
tinder
,
which
though
it
be
not
fire
of
it selfe
,
yet
is
it
very
apt
and
fit
to
conceiue
fire
.
And
they
of
the
Church
of
Rome
denie
it
to
be
sinne
properly
,
that
they
might
vphold
some
grosse
opinions
of
theirs
,
namely
,
That
a
man
in
this
life
may
fulfill
the
law
of
God
:
and
doe
good
workes
void
of
sinne
:
that
hee
may
stand
righteous
at
the
barre
of
Gods
iudgement
by
them
.
But
wee
teach
otherwise
,
that
though
original
sinne
be
taken
away
in
the
regenerate
,
and
that
in
sundrie
respects
:
yet
doth
it
remaine
in
them
after
baptisme
,
not
only
as
a
want
and
weakenes
,
but
as
a
sinne
,
and
that
properly
:
as
may
by
these
reasons
be
prooued
.
Reason
I.
Rom.
7.
17.
Paul
saith
directly
:
It
is
no
more
I
that
doe
it
,
but
sinne
that
dwelleth
in
me
:
that
is
,
originall
sinne
.
The
Papists
answere
againe
,
that
it
is
so
called
improperly
:
because
it
commeth
of
sinne
,
and
also
is
an
occasion
of
sinne
to
be
done
.
speaker
A.
W.
I
approue
this
interpretation
of
S.
Paul
,
as
taken
out
of
that
auncient
D.
B.
P.
But
Saint
Paul
expounds
himselfe
otherwise
.
Lib.
1.
cont.
duas
Epist.
Pelag.
cap.
10.
Lib
〈◊〉
de
nupt●…
&
concup
.
cap.
23.
Is
euery
one
a
Papist
t●at
agrees
with
you
in
any
one
poyn●
?
and
famous
Papist
Saint
Augustine
:
who
saith
expresly
:
Concupiscence
,
(
whereof
the
Apostle
speaketh
)
although
it
be
called
sinne
,
yet
is
it
not
so
called
,
because
it
is
sinne
,
but
for
that
it
is
made
by
sinne
:
a●
writing
is
called
the
hand
,
because
it
is
made
by
the
hand
.
And
in
an
other
place
repeating
the
same
,
addeth
.
That
it
may
also
be
called
sinne
,
for
that
it
is
the
cause
of
sinne
:
as
cold
is
called
sloathfull
,
because
it
ma●es
a
man
sloathfull
:
so
that
the
most
profound
Doctor
Saint
Augustine
is
stiled
a
formall
Papist
by
M.
Perkins
,
shall
be
well
coursed
by
the
plaine
circumstances
of
the
place
.
If
S.
Austin
were
a
Papist
in
this
point
,
because
of
this
sentence
;
questionlesse
hee
was
in
the
same
point
a
Protestant
,
because
of
some
other
which
I
will
recite
.
Doest
thou
not
marke
(
[
](A15735-e20120-b)t
t
Aug.
contra
Iulian.
Pelag.
lib.
6.
cap.
5.
saith
Austin
)
doest
thou
not
perceiue
,
that
he
who
doth
so
vehemently
persecute
his
bodie
,
if
he
doth
persecute
nothing
that
displeaseth
God
,
doth
God
great
wrong
,
by
persecuting
his
temple
[
](A15735-e20140-b)u
u
Frustra
.
without
cause
?
Now
what
,
I
pray
you
,
displeaseth
God
,
but
sinne
?
But
this
corruption
wee
speake
of
,
is
also
hated
of
God
,
and
therefore
day
by
day
consumed
.
As
the
Physitian
(
saith
[
](A15735-e20170-b)*
*
Aug.
in
Ioan.
tract.
41.
Austin
)
hates
the
disease
of
the
sicke
man
,
and
labours
,
by
curing
it
,
to
driue
away
the
disease
,
and
ease
the
diseased
:
so
doth
God
labour
by
his
grace
in
vs
to
consume
sinne
,
and
deliuer
man
.
And
that
it
is
not
onely
sinne
,
as
it
comes
from
sinne
,
and
causeth
sinne
,
but
also
properly
as
a
disobedience
,
Austin
shewes
euidently
by
this
similitude
:
As
blindnes
of
heart
(
[
](A15735-e20210-b)x
x
Aug.
contra
Iulian
P●●●g
.
lib.
5.
cap.
3.
saith
he
)
is
both
a
sinne
,
whereby
we
beleeue
not
in
God
;
and
a
punishment
of
sinne
,
whereby
the
proud
heart
is
worthily
punished
;
and
a
cause
of
sinne
,
when
any
euill
is
committed
by
the
error
of
the
heart
:
so
that
concupiscence
of
the
flesh
,
against
which
the
good
spirit
lusteth
is
both
sinne
,
because
there
is
in
it
disobedience
against
the
gouernment
of
the
minde
;
and
a
punishment
of
sinne
,
because
it
is
[
](A15735-e20230-b)y
y
Reddita
est
meritis
inobe
dientis
.
laid
by
desert
vpon
the
disobedient
;
and
the
cause
of
sinne
,
by
the
[
](A15735-e20250-b)z
z
Defectione
con●…ionis
.
fault
of
consent
,
or
the
[
](A15735-e20270-b)a
a
Contagione
na●cen
〈◊〉
.
contagion
of
birth
.
Yea
Austin
doubts
not
to
say
(
as
we
doe
)
that
the
guilt
of
concupiscence
yet
remaining
,
is
pardoned
,
that
it
may
not
be
imputed
for
sinne
.
In
them
which
are
regenerate
(
saith
[
](A15735-e20310-b)b
b
Aug.
vbi
supra
.
Austin
)
when
they
receiue
forgiuenes
of
all
sinnes
whatsoeuer
,
it
must
needes
be
,
that
the
guilt
also
of
this
concupiscence
yet
remaining
is
forgiuen
,
that
,
as
I
said
,
it
may
not
be
imputed
[
](A15735-e20330-b)c
c
In
peccatum
.
for
sinne
.
Further
it
is
plaine
,
that
Austin
acknowledged
it
to
be
sinne
,
because
he
[
](A15735-e20360-b)d
d
Aug.
contra
Iulian.
Pelag.
lib.
2.
receiues
and
allowes
of
Ambrose
his
opinion
,
who
calles
it
iniquitie
,
because
it
is
vniust
that
the
flesh
should
lust
against
the
spirit
.
This
sinne
[
](A15735-e20390-b)e
e
Ad
Rom.
7.
Chrysostome
and
Theophylact
vnderstand
,
to
be
our
●lothfull
and
corrupt
will
,
and
a
violent
inclination
to
euill
.
And
[
](A15735-e20420-b)f
f
Lombard
.
lib.
3.
ist.
19.
Peter
Lombard
saith
,
that
we
are
not
altogether
redeemed
by
Christ
from
the
guilt
or
fault
,
but
so
that
it
reignes
not
in
vs
.
speaker
W.
P.
But
by
the
circumstances
of
the
text
,
it
is
sinne
properly
:
for
in
the
words
following
,
S.
Paul
saith
,
that
this
sinne
dwelling
in
him
,
made
him
to
doe
the
euill
which
he
hated
.
And.
verse
24.
he
crieth
out
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
this
body
of
death
?
For
saith
he
,
that
S.
Paul
there
takes
sinne
properly
,
appeares
by
the
words
following
,
That
this
sinne
dwelling
in
him
,
made
him
to
doe
the
euill
which
he
ha●●a
.
How
proues
this
,
that
sinne
there
must
be
taken
properlie
:
it
rather
proues
,
that
it
must
be
taken
improperly
:
for
if
it
He
●ated
it
〈◊〉
regenerate
;
he
did
it
willing
〈◊〉
●s
〈◊〉
●ate
.
made
him
doe
the
euill
,
which
he
hated
:
then
could
it
not
be
sin
properly
,
for
sinne
is
not
committed
,
but
by
the
consent
and
liking
of
the
will
:
But
S.
Paul
did
not
like
that
euill
,
but
hated
it
,
and
thereby
was
so
farre
off
from
sinning
,
that
he
did
a
most
vertuous
deed
in
resisting
and
ouercomming
that
euill
.
As
witnesseth
S.
Augustine
,
saying
:
Reason
sometimes
resisteth
manfully
,
and
ruleth
raging
concupiscence
;
which
Lib.
〈◊〉
.
de
Gen.
cont.
M●nic●
.
cap.
14.
being
done
,
we
sinne
not
,
but
for
that
conflict
are
to
be
crowned
.
This
first
circumstance
then
alleadged
by
M.
Perkins
,
doth
rather
make
against
him
,
than
for
him
.
speaker
A.
W.
The
reason
lies
thus
:
Originall
sinne
dwelling
in
the
Apostle
,
made
him
doe
that
euill
he
hates
:
therefore
it
is
sin
properly
.
You
answere
,
it
rather
prooues
the
contrarie
;
because
the
which
the
Apostle
doth
with
hatred
of
it
,
is
not
sin
:
for
sinne
is
not
committed
,
but
with
liking
and
consent
of
the
will
.
I
answere
,
that
whatsoeuer
a
man
doth
against
the
law
of
God
,
it
is
sinne
,
whether
he
like
or
mislike
it
.
Secondly
,
that
the
consent
of
the
will
makes
it
not
sinne
,
but
our
sinne
.
Thirdly
,
the
Apostle
denies
not
,
that
he
doth
this
euil
with
his
will
,
for
else
he
would
not
doe
it
:
but
affirmes
that
he
doth
it
against
his
iudgement
,
as
[
](A15735-e20640-b)g
g
Arist.
Ethi●
lib.
7.
cap.
3.
euen
naturall
men
doe
,
that
are
ouercome
of
their
affections
.
Witnes
Medea
in
[
](A15735-e20660-b)h
h
Meta●…or
.
lib.
7.
—
Video
me●●ora
proboq●
deteriora
●●quor
.
—
Ouid
:
I
see
what
is
good
,
and
like
it
,
and
doe
that
is
euill
.
Otherwise
such
actions
of
theirs
should
not
be
sinne
.
I
denie
not
that
the
regenerate
haue
a
greater
hatred
of
the
sinnes
they
fall
into
,
and
vpon
a
better
ground
;
but
yet
the
naturall
men
also
oftentimes
doe
that
,
which
they
mislike
in
general
,
though
they
do
it
willingly
.
That
this
was
the
Apostles
meaning
,
he
that
will
reade
the
[
](A15735-e20680-b)i
i
Rom.
7.
15.
Vers.
23.
25.
chapter
may
easily
perceiue
:
I
allow
not
(
saith
he
)
that
I
doe
:
that
is
,
I
know
it
to
bee
euill
,
and
I
would
faine
leaue
it
vndone
:
but
the
strength
of
my
corruption
is
such
,
that
I
am
carried
away
to
the
doing
of
it
;
and
so
,
because
I
am
but
in
part
regenerate
,
in
part
I
serue
God
,
and
in
part
sinne
.
As
for
that
you
adde
out
of
[
](A15735-e20710-b)k
k
De
Genes.
contra
Mani●
.
lib.
2
cap.
1●
S.
Austin
,
it
makes
not
any
whit
against
vs
,
who
acknowledge
that
reason
,
especially
being
regenerate
,
oftentimes
ouercomes
concupiscence
&
shall
haue
reward
for
it
.
Yet
are
not
Austins
words
as
you
report
them
;
but
thus
:
Reason
sometimes
manfullie
[
](A15735-e20750-b)l
l
Ref●…t
,
atque
compe●●●t
.
bridles
and
restraines
concupiscence
[
](A15735-e20770-b)m
m
Etiam
com●…
.
euen
when
it
is
stirred
:
when
it
so
happens
we
fall
not
into
sin
,
but
[
](A15735-e20790-b)n
n
Cum
aliquanta
luctatione
,
corona●●ur
.
with
some
little
wrastling
are
crowned
.
But
sometimes
againe
,
as
[
](A15735-e20810-b)o
o
Rom.
7.
2●
.
the
Apostle
plainly
confesseth
,
it
is
vanquished
by
sinne
,
or
naturall
corruption
,
and
drawne
to
the
committing
of
some
actuall
sinne
inward
or
outward
;
which
being
euident
,
Master
Perkins
reason
is
not
answered
,
as
the
sight
of
it
may
prooue
.
-
That
which
dwelling
in
S.
Paul
made
him
doe
that
he
hates
,
is
sinne
properly
.
Indeede
why
should
he
hate
it
if
it
be
not
sinne
?
-
But
originall
sinne
dwelling
in
him
,
made
him
doe
that
he
hates
.
-
Therefore
originall
sinne
is
properly
sinne
.
speaker
D.
B.
P.
Now
to
the
second
.
O
wretched
man
that
J
am
,
who
shall
deliuer
mee
from
this
body
of
death
?
Here
is
no
mention
of
sinne
:
how
this
may
be
Sinne
is
implied
in
that
body
of
death
.
drawne
to
his
purpose
,
shall
be
examined
in
his
argument
where
he
repeateth
it
:
so
that
there
is
not
one
poore
circumstance
of
the
text
which
he
can
find
,
to
proue
S.
Paul
to
take
sinne
there
properly
.
speaker
A.
W.
That
originall
sinne
,
called
sinne
by
the
Apostle
,
is
sinne
Chemnit.
exam.
part.
1.
de
reliq.
orig.
pecca
Whitak
.
de
orig.
peccat
.
lib.
3.
cap.
4.
properly
,
our
Diuines
proue
by
the
description
the
Apostle
makes
of
it
in
[
](A15735-e20980-b)p
p
Rom.
7.
18.
Vers.
15.
Vers.
23.
that
chapter
:
It
is
not
good
.
It
hinders
vs
from
doing
good
.
It
drawes
vs
to
the
doing
of
euill
.
It
makes
the
Apostle
crie
out
,
Oh
wretched
man
that
I
am
!
To
which
they
adde
out
of
other
places
,
[
](A15735-e21000-b)q
q
Heb.
12.
1.
It
is
an
euill
that
doth
compasse
vs
about
.
[
](A15735-e21020-b)r
r
Gal.
5.
14.
Rom
7.
8.
It
fights
against
the
Commandement
,
Thou
shalt
not
lust
.
[
](A15735-e21040-b)s
s
Col.
3.
5.
9.
D.
B.
P.
This
conclusion
is
faultie
.
It
is
an
euill
to
be
crucified
and
mortified
.
Vpon
al
these
descriptions
of
it
we
conclude
,
that
it
is
truly
and
properly
sinne
.
speaker
A.
W.
Now
I
will
proue
by
diuers
,
that
he
speakes
of
sinne
improperly
.
First
,
by
the
former
part
of
the
same
sentence
:
Jt
is
not
I
that
doe
it
:
●l●
sinne
is
done
and
committed
properly
by
the
person
in
whom
it
is
:
but
this
was
not
done
by
S.
Paul
.
Ergo.
Let
vs
now
see
your
proofes
to
the
contrarie
:
the
first
whereof
you
frame
thus
;
All
sinne
is
done
and
committed
properly
by
the
person
in
whom
it
is
:
But
this
was
not
done
by
S.
Paul
.
Ergo.
First
,
your
proposition
is
false
:
secondly
,
your
conclusion
is
either
false
,
or
not
to
the
purpose
.
Your
proposition
hath
two
faults
:
the
one
,
that
in
stead
of
saying
,
All
that
is
sinne
properly
is
done
,
&c.
You
say
,
All
that
is
sinne
,
is
done
properly
;
applying
properly
to
the
committing
of
sinne
,
and
not
to
the
nature
of
it
.
The
other
fault
is
,
that
the
matter
of
your
proposition
is
vntrue
.
For
there
is
some
sinne
,
namely
originall
,
which
is
not
done
by
him
,
in
whom
it
is
,
but
is
bred
with
him
.
If
in
your
assumption
you
meane
,
that
the
Apostle
doth
not
properly
doe
the
euill
which
he
hates
,
you
are
deceiued
.
For
whether
it
be
an
inward
action
of
the
minde
,
or
an
outward
of
the
bodie
,
it
must
needes
be
performed
by
some
nature
that
hath
a
true
being
:
but
there
is
no
third
nature
in
man
,
besides
the
soule
and
bodie
,
and
what
is
done
by
either
of
these
,
is
done
by
the
man
,
of
whom
they
are
parts
.
If
you
say
,
it
is
done
by
a
vicious
qualitie
in
man
,
that
qualitie
hauing
subsistence
in
man
,
as
in
the
subiect
of
it
,
is
not
properly
the
doer
of
the
action
,
but
the
facultie
,
by
which
a
man
is
fitted
for
the
doing
of
it
.
To
your
proofe
I
answere
,
that
[
](A15735-e21220-b)t
t
Rom.
7.
1●
.
the
Apostle
consefleth
he
did
it
;
I
allow
not
that
which
I
doe
.
What
I
hate
,
that
doe
I.
I
doe
that
which
I
would
not
.
The
euill
which
I
would
not
,
that
Vers.
16.
Vers.
19.
Vers.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
doe
I.
And
at
last
he
concludes
:
I
my selfe
in
my
minde
serue
the
law
of
God
,
but
in
my
flesh
the
law
of
sinne
.
Where
he
teacheth
vs
to
expound
,
his
doing
,
or
not
doing
.
I
doe
not
the
euill
,
which
I
hate
,
that
is
,
in
my
minde
,
or
in
respect
of
my
regeneration
;
I
doe
,
that
is
,
in
regard
of
my
corruption
.
In
my
minde
,
I
my selfe
serue
the
law
of
God
;
in
my
flesh
,
I
my selfe
serue
the
law
of
sinne
.
I
doe
both
my selfe
;
but
the
one
in
my
minde
regenerate
,
the
other
in
my
flesh
vnregenerate
.
If
you
will
conclude
(
for
that
you
leaue
at
large
in
this
reason
,
it
should
seeme
of
purpose
,
because
in
the
other
two
you
set
downe
your
conclusion
expressely
)
Therefore
it
is
not
properly
sinne
,
your
conclusion
is
false
:
because
it
containes
more
than
is
in
the
antecedent
.
If
your
meaning
be
,
either
that
originall
corruption
is
not
sinne
,
or
that
the
euill
which
S.
Paul
hates
,
is
not
sinne
(
as
one
of
these
two
you
must
needes
meane
)
your
conclusion
is
from
the
purpose
.
For
the
question
is
not
,
whether
originall
sinne
be
sinne
,
which
both
parts
grant
,
but
whether
it
be
properly
sinne
,
or
no
:
neither
doe
you
vndertake
to
prooue
,
that
the
euill
which
the
Apostle
did
,
with
hatred
of
it
,
is
not
sinne
.
So
that
this
first
proofe
of
yours
is
neither
for
you
,
nor
against
vs
.
speaker
A.
W.
Secondly
,
out
of
those
words
,
I
know
there
is
not
in
me
,
that
is
in
my
flesh
,
any
good
:
And
after
.
I
see
an
other
law
in
my
members
,
resisting
the
D.
B.
P.
The
flesh
and
the
soule
are
not
contrarie
,
but
the
flesh
and
the
spirit
.
law
of
my
mind
.
Thus
,
sinne
properly
taken
is
seated
in
the
soule
:
but
that
was
seated
in
the
flesh
,
ergo
it
was
no
sinne
properly
.
-
Sinne
properly
taken
is
seated
in
the
soule
:
-
But
that
was
not
seated
in
the
soule
:
but
in
the
flesh
.
-
Therefore
it
was
no
sinne
properly
.
As
the
image
of
God
,
after
which
wee
were
created
,
was
though
principally
,
yet
not
onely
in
the
soule
:
so
the
corruption
of
nature
,
wherby
that
image
is
defaced
,
hath
place
both
in
soule
and
bodie
,
and
therefore
your
proposition
is
not
simply
true
.
But
your
assumption
is
simply
false
.
For
by
saying
it
was
seated
in
the
flesh
,
you
must
needs
denie
that
it
was
seated
in
the
soule
,
or
else
your
syllogisme
will
be
nothing
worth
.
Now
by
flesh
the
Apostle
meanes
nature
vnregenerate
,
both
soule
and
bodie
.
[
](A15735-e21470-b)u
u
Rom.
8.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
wisedome
of
the
flesh
is
●nmitie
against
God
;
signifying
the
very
best
part
of
a
mans
soule
.
Hence
it
is
that
he
calles
a
naturall
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
animalem
,
and
wils
vs
to
[
](A15735-e21520-b)*
*
Eph.
4.
23.
Col.
2.
18.
be
renewed
in
the
spirit
of
our
mind
,
affirming
that
some
are
puft
vp
with
their
fleshly
minde
:
and
I
pray
you
consider
whence
these
workes
of
the
flesh
arise
;
[
](A15735-e21550-b)x
x
Gal.
5.
20.
Idolatrie
,
witchcraft
,
hatred
,
debate
,
heresies
,
&c.
The
Apostle
(
[
](A15735-e21570-b)y
y
Aug.
de
ciuit
.
Dei
,
lib.
14.
c.
3
saith
Austin
)
ascribes
those
sinnes
to
the
flesh
,
which
beare
principallsway
in
the
diuell
,
who
,
it
is
certaine
,
hath
no
flesh
:
for
he
saith
,
enmitie
,
contention
,
emulation
,
enuie
,
are
workes
of
the
flesh
,
the
head
and
fountaine
whereof
is
pride
,
which
raigneth
in
the
diuell
,
though
he
haue
no
flesh
.
Yea
[
](A15735-e21590-b)z
z
De
amiss
.
gra.
lib.
5.
c.
15
Bellarmine
himselfe
grants
,
though
with
much
ado
,
that
concupiscence
,
though
it
be
(
as
he
saith
)
principally
in
the
sensuall
part
,
yet
hath
place
also
in
the
minde
.
speaker
D.
B.
P.
The
third
and
last
,
is
taken
out
of
the
first
words
of
the
next
Chapter
.
There
is
now
therefore
no
condemnation
to
them
that
are
in
Christ
Iesus
,
that
walke
not
according
to
the
flesh
,
&c.
Whence
I
thus
argue
:
there
is
no
condemnation
to
them
,
that
haue
that
sinne
dwelling
in
them
,
if
they
walke
not
according
vnto
the
fleshly
desires
of
it
:
therefore
it
is
no
sin
properly
:
For
the
wages
of
sin
is
death
,
that
is
eternall
Rom.
6.
damnation
.
speaker
A.
W.
-
If
(
say
you
)
there
be
no
condemnation
to
them
that
haue
originall
sinne
dwelling
in
them
,
so
they
walke
not
according
to
the
fleshly
desires
of
it
,
then
it
is
not
properly
sinne
.
-
But
there
is
no
condemnation
to
them
that
haue
originall
sinne
dwelling
in
them
,
so
they
walke
not
according
to
the
fleshly
desires
of
it
.
-
Therefore
it
is
not
sin
properly
.
If
by
these
words
,
there
is
no
condemnation
,
you
meane
they
shall
not
be
condemned
,
I
denie
the
consequence
of
your
proposition
.
For
it
may
be
properly
sinne
,
though
they
in
whom
it
is
haue
it
not
imputed
to
them
to
condemnation
.
I
denie
your
assumption
,
whether
you
meane
they
are
not
condemned
,
de
facto
,
or
they
deserue
not
condemnation
,
de
iure
.
In
the
former
sense
you
teach
,
that
all
infants
which
die
vnbaptized
,
are
shut
out
of
heauen
:
and
yet
none
of
them
walke
according
to
the
fleshly
desires
of
originall
sinne
.
In
the
latter
sense
we
and
you
are
wholy
of
opinion
,
that
originall
sinne
is
a
iust
cause
of
condemnation
,
euen
to
infants
,
who
actually
sinne
not
.
The
[
](A15735-e21780-b)a
a
Rom.
8.
1.
place
alleaged
by
you
,
serues
not
to
prooue
either
of
your
propositions
,
as
you
haue
set
them
downe
:
for
the
Apostle
saith
not
,
that
there
is
no
condemnation
to
them
,
which
walke
not
according
to
the
fleshly
desires
of
originall
sinne
;
but
to
them
which
are
in
Christ
Iesus
.
I
grant
that
all
,
but
they
which
are
in
Christ
,
doe
walke
according
to
such
desires
;
yet
it
is
not
all
one
to
say
the
one
and
the
other
.
For
you
seeme
to
bring
that
as
a
reason
,
why
there
is
no
condemnation
to
them
:
whereas
the
Apostle
addes
these
words
to
shew
,
that
they
which
are
in
Christ
,
do
not
walk
after
the
flesh
,
but
after
the
spirit
;
therein
concluding
his
former
disputation
,
of
[
](A15735-e21800-b)b
b
Rom.
2.
4.
5.
iustification
,
and
[
](A15735-e21810-b)c
c
Rom.
6.
7.
sanctification
.
speaker
W.
P.
Thence
I
reason
thus
.
That
which
once
was
sinne
properly
,
and
still
remaining
in
man
maketh
him
to
sinne
,
and
intangleth
him
in
the
punishment
of
sinne
,
and
makes
him
miserable
:
that
is
sinne
properly
.
speaker
D.
B.
P.
But
originall
sinne
doth
all
these
.
Ergo.
Now
to
Master
Perkins
Argument
in
forme
as
he
proposeth
it
.
That
which
was
once
sinne
properly
,
and
still
remaining
in
man
,
maketh
him
to
sinne
,
and
intangleth
him
in
the
punishment
of
sinne
,
and
makes
him
miserable
,
that
is
sinne
properly
:
But
Originall
sinne
doth
all
these
ergo
.
speaker
A.
W.
The
Ma●or
,
which
(
as
the
learned
know
)
should
consist
of
three
words
,
containes
foure
seuerall
points
,
and
which
is
worst
of
all
,
not
Jt
may
consist
of
40.
poynts
,
and
yet
but
three
words
according
to
Logick
.
one
of
them
true
.
If
you
meane
three
words
,
as
Grammar
speaks
of
words
,
that
you
say
,
is
false
:
for
any
proposition
may
containe
three
hundred
such
words
,
and
yet
not
offend
against
Logike
.
If
you
vnderstand
three
words
,
as
a
Logician
,
there
may
be
fourtie
seuerall
points
in
a
proposition
,
and
yet
but
three
words
,
viz.
The
antecedent
part
,
or
subiect
:
secondly
,
the
consequent
part
,
predicate
,
or
attribute
:
and
thirdly
,
the
bond
,
by
which
they
are
coupled
together
.
So
that
herein
you
haue
shewed
either
little
skill
,
or
little
honestie
,
to
blame
him
for
foure
seuerall
points
,
in
stead
of
three
words
,
as
if
his
syllogisme
had
(
as
Logicians
speake
)
foure
termes
,
and
so
were
false
in
the
forme
of
it
.
The
foure
seueral
points
are
these
.
1.
That
which
was
once
sinne
properly
,
2.
makes
him
to
sinne
,
3.
intangles
him
in
the
punishment
of
sinne
,
4.
makes
him
miserable
:
all
which
make
the
first
word
,
or
antecedent
of
the
proposition
:
the
consequent
is
,
sinne
properly
;
the
3.
bond
that
ties
these
two
together
,
the
verbe
,
is
.
Now
let
both
learned
and
vnlearned
iudge
,
whether
the
fault
be
in
Master
Perkins
,
or
in
your
ignorance
,
or
cauilling
.
speaker
D.
B.
P.
To
the
first
;
that
which
remaineth
in
man
after
Baptisme
,
commonly
called
Concupiscence
,
was
neuer
a
sinne
properly
:
but
only
the
materiall
part
of
sinne
,
the
formall
and
principall
part
of
it
,
consisting
in
the
depriuation
of
Originall
iustice
,
and
a
voluntary
auersion
from
the
law
of
God
,
the
which
is
cured
by
the
Grace
of
God
,
giuen
to
the
baptised
,
and
so
that
which
was
principall
in
Originall
sinne
,
do●h
not
remaine
in
the
regenerate
.
speaker
A.
W.
It
hath
alreadie
been
prooued
,
that
it
is
sinne
properly
euen
after
Baptisme
;
if
you
meane
that
concupiscence
,
the
[
](A15735-e22090-b)d
d
Rom.
7.
7.
Gal.
5.
16.
Apostle
speakes
of
,
against
the
commandement
.
If
you
do
not
,
what
haue
we
to
doe
with
it
in
this
question
?
Concupiscence
,
or
the
facultie
of
desiring
,
is
no
otherwise
affected
to
sinne
,
than
reason
is
:
but
the
blindnes
of
the
vnderstanding
,
and
the
vitiousnes
of
the
will
,
which
the
Apostle
cals
concupiscence
,
are
part
of
originall
sinne
.
The
naturall
faculties
are
not
the
parts
,
but
rather
the
seate
of
it
,
or
the
subiect
,
which
in
some
respect
may
be
said
to
be
the
matter
.
Sure
the
forme
is
(
as
of
all
sinnes
in
general
)
the
aberration
from
,
or
the
contrarines
of
it
to
the
law
of
God
.
The
depriuation
(
you
should
say
the
absence
)
of
originall
iustice
,
is
comprised
in
the
aberration
I
spake
of
,
and
so
is
that
voluntarie
auersion
from
God
,
and
goodnes
;
besides
which
,
there
is
also
an
euill
qualitie
(
I
know
not
how
else
to
call
it
)
whereby
we
incline
to
that
which
is
against
the
law
of
God
.
This
we
call
originall
sinne
,
or
naturall
corruption
,
because
we
haue
it
from
Adam
,
the
originall
of
all
mankinde
,
and
that
from
our
first
being
,
together
with
our
nature
,
and
in
our
nature
;
though
by
creation
it
was
not
in
our
nature
.
This
is
helped
by
the
power
of
Gods
spirit
,
through
the
grace
of
sanctification
,
both
in
the
principall
point
,
and
in
the
accessories
;
yet
is
not
the
concupiscence
wholy
taken
away
,
but
being
deadly
wounded
,
dies
by
little
and
little
in
the
children
of
God
,
as
they
are
assured
it
shall
by
the
outward
and
inward
baptisme
,
through
the
power
of
Christs
death
and
resurrection
.
Notwithstanding
as
long
as
wee
liue
in
this
world
,
it
remaines
the
same
thing
it
was
before
baptisme
,
euen
sinne
properly
;
but
the
hurt
it
hath
is
vnrecouerable
,
and
the
strength
abated
.
speaker
D.
B.
P.
Neither
doth
that
which
remaineth
,
make
the
person
to
sin
,
(
which
was
the
second
point
,
)
vnlesse
he
willingly
consent
vnto
it
,
as
hath
bin
proued
heretofore
:
it
allureth
and
intiseth
him
to
sin
,
but
hath
not
power
to
constraine
him
to
it
,
as
Master
Perkins
also
himselfe
before
confessed
.
speaker
A.
W.
I
deny
your
consequence
:
it
makes
him
to
sinne
,
though
it
doe
not
constraine
him
,
as
the
spirit
of
God
makes
vs
beleeue
,
though
he
inforce
vs
not
to
it
.
speaker
D.
B.
P.
Now
to
the
third
,
and
intangleth
him
in
the
punishment
of
sinne
:
how
doth
Originall
sinne
intangle
the
regenerate
in
the
punishment
of
sin
;
if
all
the
guiltines
of
it
be
remoued
from
his
person
,
as
you
taught
before
in
our
Consent
?
Mendacem
memorem
esse
oportet
:
Either
confesse
that
the
guilt
of
Original
sinne
is
not
taken
away
from
the
regenerate
,
or
else
you
must
vnsay
this
,
that
it
intangleth
him
in
the
punishment
of
sinne
.
speaker
A.
W.
This
doubt
is
alreadie
answered
,
that
it
intangles
him
;
because
it
makes
him
doe
that
,
by
which
he
is
guiltie
of
sin
,
and
deserues
punishment
,
howsoeuer
the
Lord
pardons
his
sinne
in
Christ
.
speaker
D.
B.
P.
Now
to
the
last
clause
,
that
the
reliques
of
Originall
sinen
make
a
man
miserable
,
a
man
may
be
called
wretched
and
miserable
,
in
that
he
is
in
disgrace
with
God
,
and
so
subiect
to
his
heauy
displeasure
:
and
that
which
maketh
him
miserable
in
this
sense
,
is
sin
:
but
S.
Paul
taketh
not
the
word
so
here
,
but
for
an
vnhappie
man
exposed
to
the
danger
of
sinne
,
and
to
all
the
miseries
of
this
world
,
from
which
we
should
haue
been
exempted
,
had
it
not
been
for
Originall
sinne
,
after
which
sort
he
vseth
the
same
word
,
If
in
this
life
only
we
were
hoping
in
Christ
,
we
were
more
miserable
then
all
men
:
not
that
the
good
Christians
were
1.
Cor.
15.
farthest
out
of
Gods
fauour
,
and
more
sinfull
then
other
men
:
but
that
they
had
fewest
worldly
comforts
,
and
the
greatest
crosses
,
and
thus
much
in
confutation
of
that
formall
argument
.
speaker
A.
W.
It
is
strange
,
you
should
so
confidently
set
downe
an
vntruth
in
writing
,
whereof
you
may
so
easily
and
certainely
be
conuinced
.
The
[
](A15735-e22350-b)e
e
1.
Cor.
15.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
7.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apostle
doth
not
vse
the
same
word
,
but
another
,
that
signifies
to
be
pitied
,
We
were
of
all
men
most
to
be
pitied
.
But
that
the
Apostle
complaines
of
miserie
in
respect
of
sinne
by
that
word
,
the
vse
of
it
otherwhere
may
prooue
.
The
[
](A15735-e22390-b)f
f
Reuel
.
〈◊〉
.
17.
holy
Ghost
saith
of
the
Church
of
Laodicea
,
that
she
was
[
](A15735-e22410-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
miserable
and
wretched
(
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
there
,
either
the
miserie
of
sinne
,
or
pitie
for
that
miserie
)
and
beggerly
and
blinde
,
and
naked
;
Houle
yee
rich
men
(
saith
[
](A15735-e22460-b)h
h
Iam.
5.
1.
S.
Iames
)
for
the
[
](A15735-e22480-b)i
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
miseries
that
shall
come
vpon
you
.
The
Apostle
speakes
not
a
word
of
any
worldly
miseries
(
as
you
expound
him
)
but
of
the
miserie
he
was
in
by
the
law
of
sinne
,
which
he
serued
;
and
surely
if
in
it selfe
it
be
not
sinne
,
why
should
the
Apostle
so
much
complaine
of
it
,
since
by
the
trouble
it
put
him
to
,
it
did
but
occasion
him
to
shew
his
valour
(
and
as
you
Papists
say
)
was
a
means
to
make
him
deserue
a
crowne
of
glorie
?
speaker
W.
P.
Reason
II.
Infants
baptized
and
regenerate
,
die
the
bodily
death
before
they
come
to
the
yeeres
of
discretion
:
therfore
original
sin
in
them
is
sin
properly
:
or
els
they
should
not
die
,
hauing
no
cause
of
death
in
them
:
for
death
is
is
the
wages
of
sinne
,
as
the
Apostle
saith
,
Rom.
6.
23.
&
Rom.
5.
12.
Death
entred
into
the
world
by
sinne
.
As
for
actuall
sinne
they
haue
none
,
if
they
die
presently
after
they
are
borne
before
they
come
to
any
vse
either
of
reason
,
or
affection
.
speaker
D.
B.
P.
Answere
.
The
cause
of
the
death
of
such
Innocents
,
is
either
the
distemperature
of
their
bodies
,
or
externall
violence
:
and
God
who
freely
bestowed
their
liues
vpon
them
,
may
when
it
pleaseth
him
as
freely
take
their
liues
from
them
,
especially
when
he
meanes
to
recompence
them
with
the
happy
exchaunge
of
life
euerlasting
.
True
it
is
,
that
if
our
first
parents
had
not
sinned
,
no
man
should
haue
died
,
but
haue
bin
both
long
preserued
in
Paradise
,
by
the
fruit
of
the
wood
of
life
,
and
finally
translated
without
death
into
the
Kingdome
of
heauen
:
and
therfore
A
ridiculous
translation
.
Wood
is
not
w●ont
to
beare
f●uite
.
Rom.
5.
Rom.
6.
is
it
said
most
truely
o●
S
Paul
.
Death
entred
into
the
world
by
sin
.
But
the
other
place
,
the
wages
of
sinne
is
death
,
is
fouly
abused
,
for
the
Apostle
there
by
death
vnderstandeth
eternall
damnation
,
as
appeareth
by
the
opposition
of
it
to
life
euerlasting
:
and
by
sinne
there
meaneth
not
Originall
,
but
Actuall
sinne
,
such
as
the
Romans
committed
in
their
infidelity
,
the
wages
whereof
if
they
had
no●
repented
them
,
had
b●n
hel
fire
:
now
to
inferre
that
Innocents
are
punished
with
corporall
death
,
for
Originall
sinne
remaining
in
them
:
because
that
eternall
death
is
the
due
hire
of
Actuall
sinne
,
is
either
to
sh●w
great
want
of
iudgement
,
or
else
very
strangely
to
peruert
the
words
of
holy
Scripture
.
Let
this
also
not
be
forgotten
,
that
he
himselfe
acknowledged
in
our
Consent
:
Euery
one
baptized
is
no●
regenera●e
.
that
the
punishment
of
Originall
sin
was
taken
away
in
Baptisme
from
the
regenerate
:
how
then
doth
he
here
say
,
that
he
doth
die
the
death
for
it
?
speaker
A.
W.
Master
Perkins
reason
is
thus
to
be
framed
:
-
That
,
which
is
the
cause
of
bodilie
death
to
infants
Baptised
and
regenerate
,
is
sinne
properly
:
-
But
Originall
sinne
is
cause
of
bodily
death
to
infants
Baptised
and
regenerate
.
-
Therefore
it
is
sinne
properly
.
The
proposition
he
proues
by
two
[
](A15735-e22750-b)k
k
Rom.
6.
23.
&
5.
12.
places
of
Scripture
:
the
assumption
by
shewing
,
that
they
haue
no
actuall
sinne
;
and
therefore
,
since
death
is
not
,
but
where
sinne
is
,
originall
sinne
is
cause
of
bodily
death
to
infants
,
that
dye
before
they
come
to
any
vse
of
reason
or
affection
.
First
you
deny
the
assumption
,
viz.
that
originall
sinne
is
the
cause
of
bodily
death
to
infants
.
But
the
reason
of
your
deniall
is
insufficient
.
For
it
doth
not
follow
,
that
originall
sinne
is
not
the
cause
of
death
to
them
,
because
the
meanes
of
their
death
is
distemperature
,
or
externall
violence
.
For
then
the
death
of
many
reprobate
men
,
were
no
iudgement
of
God
against
sinne
:
and
though
God
,
of
his
absolute
power
,
may
take
away
any
mans
life
,
because
he
gaue
it
him
:
yet
it
pleased
his
Maiestie
to
binde
himselfe
to
a
course
in
the
creation
,
that
death
should
be
the
consequent
of
sinne
.
[
](A15735-e22770-b)l
l
Gen.
2
,
17.
The
day
thou
eatest
thou
shalt
dye
;
so
that
wheresoeuer
we
see
death
,
we
may
conclude
there
is
sinne
,
either
really
,
as
in
all
Adams
posteritie
,
or
by
imputation
,
as
in
Christ
.
Then
you
come
to
the
proofe
of
the
proposition
,
where
you
graunt
the
[
](A15735-e22810-b)m
m
Rom.
5.
12.
one
place
to
be
rightly
alleaged
,
because
death
indeede
had
not
found
any
place
of
entrie
,
had
it
not
been
for
sinne
.
[
](A15735-e22820-b)n
n
Rom.
6.
23.
The
other
text
you
say
is
fo●lly
abused
;
first
,
because
the
Apostle
vnderstands
by
it
eternall
damnation
:
he
doth
so
principally
;
but
why
may
not
death
be
taken
as
largely
here
,
as
[
](A15735-e22830-b)o
o
Gen.
2.
17.
it
is
there
,
from
whence
all
these
phrases
of
Scripture
come
?
But
there
it
signifies
both
kinds
of
death
.
Here
S.
Paul
chiefely
puts
them
in
minde
of
the
greater
,
hauing
shewed
before
,
that
bodily
death
came
into
the
world
by
the
meanes
of
sinne
;
and
although
the
Apostle
be
occasioned
to
deliuer
that
speech
,
by
reason
of
the
Romans
actuall
transgressions
;
it
doth
not
abate
,
but
sharpen
the
edge
of
his
exhortation
,
to
expound
the
place
of
all
sinne
whatsoeuer
:
for
if
there
be
no
sinne
,
no
not
originall
,
but
shall
haue
death
for
wages
,
certainely
these
actuall
transgressions
shall
be
punisht
with
it
.
Master
Perkins
in
[
](A15735-e22870-b)p
p
In
our
Consent
.
the
place
alleaged
speakes
of
that
punishment
,
which
is
condemnation
,
as
the
very
words
following
declare
;
in
which
he
prooues
,
that
the
punishment
is
taken
away
,
by
that
of
the
Apostle
:
[
](A15735-e22880-b)q
q
Rom.
8.
1.
There
is
no
condemnation
to
them
,
that
are
in
Christ
Iesus
.
It
is
true
,
that
bodily
death
also
is
chaunged
from
being
a
punishment
;
yet
the
reason
of
that
death
is
the
dwelling
of
sinne
in
the
regenerate
,
which
,
by
the
dissoluing
of
the
bodie
through
death
,
must
be
abolisht
.
If
it
had
pleased
God
to
haue
giuen
Master
Perkins
life
,
that
he
might
haue
seene
this
your
exception
,
being
better
acquainted
with
your
sleights
,
and
his
owne
meaning
,
he
would
haue
answered
you
more
fully
,
as
in
other
poynts
,
so
in
this
also
.
speaker
W.
P.
Reason
III.
That
which
lusteth
against
the
spirit
,
and
by
lusting
tempteth
,
and
in
tempting
intiseth
and
draweth
the
heart
to
sinne
,
is
for
nature
sinne
it selfe
;
but
concupiscence
in
the
regenerate
lusteth
against
the
spirit
,
Gal.
5.
17.
and
tempteth
as
I
haue
said
,
Iam.
1.
14.
God
tempteth
no
man
,
but
euery
man
is
tempted
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
inticed
:
then
when
lust
conceiueth
,
it
bringeth
forth
sinne
.
And
therefore
it
is
sinne
properly
:
such
as
the
fruite
is
,
such
is
the
tree
.
speaker
D.
B.
P.
Answere
,
The
first
proposition
is
not
true
:
for
not
euery
thing
that
intiseth
vs
to
sinne
,
is
sinne
:
or
else
the
Apple
that
allured
Eue
to
sinne
,
had
been
by
nature
sinne
:
and
euery
thing
in
this
world
one
way
or
an
other
tempteth
vs
to
sinne
:
according
vnto
that
of
S.
John
.
All
that
is
in
the
world
,
is
the
Concupiscence
of
the
flesh
,
and
the
Concupiscence
of
1.
Epist.
2.
the
eyes
,
and
Pride
of
life
:
So
that
it
is
very
grosse
to
say
,
that
euery
thing
which
allureth
to
sinne
,
is
sinne
it selfe
,
and
as
wide
is
it
from
all
morall
But
not
from
spirituall
.
wisdome
to
affirme
,
that
the
first
motions
of
our
passions
be
sinnes
.
For
euen
the
very
heathen
Philosophers
could
distinguish
,
betweene
sodaine
passions
of
the
mind
and
vices
:
teaching
that
passions
may
be
bridled
by
the
vnderstanding
,
and
brought
by
due
ordering
of
them
into
the
ring
of
reason
,
and
so
made
vertues
rather
then
vices
.
And
that
same
text
which
M.
Perkins
bringeth
to
perswade
these
temptations
to
be
sinnes
,
proues
the
quite
contrary
.
God
tempteth
no
man
;
but
euery
man
is
tempted
,
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
is
allured
:
afterward
when
concupiscence
hath
conceiued
,
it
bringeth
forth
Iacob
.
1.
sinne
:
Marke
the
words
well
.
First
,
Concupiscence
tempteth
,
and
allureth
by
some
euill
motion
,
but
that
is
no
sinne
,
vntill
afterward
it
do
conceiue
,
that
is
,
obtaine
some
liking
o●
our
will
,
in
giuing
eare
to
it
,
and
not
expelling
it
so
speedely
as
we
ought
to
doe
the
suggestion
of
such
an
enemie
.
speaker
A.
W.
The
first
proposition
is
true
,
and
your
answere
but
a
shift
;
wherein
you
craftely
leaue
out
the
principall
poynt
,
to
make
a
shew
of
reason
.
The
apple
that
allured
Eue
to
sinne
,
did
not
lust
against
the
spirit
,
which
is
the
first
and
chiefe
poynt
of
Master
Perkins
proposition
,
whereof
you
make
no
mention
.
[
](A15735-e23150-b)r
r
Arist.
Ethic.
lib.
2.
cap.
1.
Philosophers
speake
according
to
their
ignorance
,
graunting
to
a
man
seeds
and
sparkes
of
vertue
by
nature
,
not
vnderstanding
,
that
it
was
sinne
to
lust
,
because
[
](A15735-e23160-b)s
s
Rom.
7.
7.
the
law
of
God
,
which
forbad
it
,
was
vnknowne
vnto
them
.
Besides
they
spake
of
the
passions
,
as
naturall
things
,
and
so
they
are
not
sinne
,
but
good
,
as
being
created
by
God
:
but
our
question
is
of
them
,
as
they
are
degenerated
from
their
nature
,
and
corrupt
;
a
mere
mysterie
to
naturall
men
.
speaker
D.
B.
P.
The
which
that
most
deepe
Doctor
Saint
Augustine
,
si●●eth
out
very
profoundly
in
these
words
.
When
the
Apostle
S.
Iames
saith
,
euery
man
Lib.
6.
in
Iud.
cap.
5.
is
tempted
,
being
drawne
away
and
allured
by
his
Concupiscence
,
and
afterward
Concupiscence
,
when
it
hath
conceiued
,
bringeth
forth
sin
:
Truly
in
these
words
,
the
thing
brought
forth
is
distinguished
,
from
that
which
bringeth
it
forth
.
The
damme
is
concupiscence
,
the
fole
is
sinne
.
But
concupiscence
doth
not
bring
sinne
forth
,
vnlesse
it
conceiue
,
(
so
then
it
is
not
sin
of
it selfe
)
and
it
conceiueth
not
,
vnlesse
it
draw
vs
,
that
is
,
vnlesse
it
obtaine
the
consent
of
our
will
,
to
commit
euill
.
The
like
exposition
of
the
same
place
,
and
the
difference
betweene
the
pleasure
tempting
,
that
runneth
before
,
and
the
sinne
which
followeth
after
,
Unlesse
we
resist
manfully
,
may
be
seene
in
S.
Cyrill
,
so
that
by
the
iudgement
of
the
most
Lib.
4.
in
.
Iohan
.
cap.
51.
learned
auncient
Fathers
,
the
text
of
S.
James
cited
by
M.
Perkins
,
to
proue
concupiscence
to
be
sinne
,
disproueth
it
very
soundly
:
to
that
reason
of
his
,
Such
as
the
fruit
is
,
such
is
the
Tree
:
I
answere
,
that
not
concupiscence
,
but
the
will
of
man
is
the
Tree
:
which
bringeth
forth
,
either
good
,
or
bad
fruit
,
according
vnto
the
disposition
of
it
:
concupiscence
is
onely
an
intiser
vnto
badde
.
speaker
A.
W.
Austin
and
Cyril
speake
as
the
Apostle
doth
of
actuall
sinne
,
which
is
committed
by
those
degrees
:
and
surely
if
concupiscence
be
not
sinne
,
without
consent
,
because
the
Apostle
saith
it
brings
forth
sinne
,
when
it
hath
conceiued
,
by
the
like
reason
consent
makes
not
sinne
deadly
,
because
th●
Apostle
saith
also
;
that
sinne
when
it
is
finisht
brings
forth
death
.
Now
we
know
consent
(
euen
with
you
)
may
be
deadly
sinne
,
and
with
vs
alwaies
is
:
so
concupiscence
is
of
it selfe
sinne
,
though
not
in
that
height
and
kind
that
outward
actuall
sinnes
are
.
The
first
motion
to
wickednes
is
sinne
,
because
it
is
an
action
against
the
commaundement
,
[
](A15735-e23370-b)t
t
Exod.
20.
17.
Rom.
7.
7.
Thou
shalt
not
lust
,
consent
increaseth
the
wickednes
of
it
:
The
outward
act
makes
vp
the
sinne
which
the
Apostle
and
the
[
](A15735-e23390-b)u
u
Austin
,
Cyril
.
Fathers
here
speake
of
.
It
should
seeme
the
author
of
your
glosse
saw
this
;
who
expounds
,
Brings
forth
sinne
,
[
](A15735-e23410-b)*
*
Glossa
ordin
.
Iacob
.
1.
14.
Perducit
ad
actum
.
Brings
it
to
the
acte
,
or
into
action
.
If
the
Apostle
saith
(
as
he
doth
)
That
concupiscence
brings
forth
sinne
,
out
of
doubt
concupiscence
is
the
tree
:
and
as
in
the
tree
the
naughtines
of
the
sap
is
blamed
for
the
badnes
of
the
fruite
;
so
is
the
sinfulnes
of
the
will
for
the
euill
actions
:
though
(
properly
)
neither
the
sap
,
but
the
tree
,
brings
forth
the
fruite
,
nor
concupiscence
,
but
the
will
,
is
the
mother
of
sinne
:
But
that
concupiscence
is
properly
sinne
,
I
shewed
before
.
speaker
W.
P.
Concupiscence
against
which
the
spirit
lusteth
,
is
sinne
,
August
.
cont.
Iu●
.
lib.
5.
cap.
3
because
in
it
there
is
disobedience
against
the
rule
of
the
minde
:
and
it
is
the
punishment
of
sinne
because
it
befalles
man
for
the
merits
of
his
disobedience
:
and
it
is
the
cause
of
sinne
.
speaker
D.
B.
P.
But
S.
Augustine
saith
,
That
concupiscence
is
sinne
,
because
in
it
there
is
Lib.
5.
cont.
Iulianum
c.
3.
disobedience
against
the
rule
of
the
mind
,
&c.
I
answere
,
that
S.
Augustine
in
more
then
twenty
places
of
his
workes
teacheth
expresly
,
that
concupiscence
is
no
sinne
,
if
sinne
be
taken
properly
:
wherefore
when
he
once
calleth
it
sinne
,
he
taketh
sinne
largely
as
it
comprehendeth
,
not
only
all
sinne
,
but
also
all
motions
and
inti●ements
to
sinne
;
in
which
sense
concupiscence
may
be
tearmed
sinne
:
but
is
so
called
very
seldome
of
S.
Augustine
,
but
more
commonly
an
euill
,
as
in
the
same
w●●ke
,
is
to
be
seene
euidently
:
where
he
saith
;
That
grace
in
Baptisme
doth
renewe
Lib
6.
cap.
5.
a
man
perfectly
,
so
farre
forth
as
it
appertaineth
to
the
deliuerance
of
him
from
all
manner
of
sinne
;
but
not
so
as
it
freeth
him
from
all
euill
:
so
that
concupiscence
remaining
after
baptisme
,
is
no
manner
of
sinne
,
in
S.
Augustines
iudgement
:
but
may
be
called
euill
,
because
it
prouoketh
vs
to
euil
.
To
this
place
of
S.
Augustine
I
will
ioyne
that
other
like
,
Tract.
41.
in
Iohan.
which
M.
Perkins
quoteth
in
his
4.
reason
:
where
he
saith
,
That
sinne
dwelleth
alwaies
in
our
members
.
The
same
answere
serueth
,
that
sinne
there
,
is
taken
improperly
:
as
appeareth
by
that
he
seates
it
in
our
members
:
for
according
vnto
S.
Augustine
and
all
the
learned
,
the
subiect
of
sinne
being
properly
taken
,
is
not
in
any
part
of
the
body
,
but
in
the
will
This
was
answered
before
.
and
soule
,
and
in
the
same
passage
he
signifieth
plainely
,
that
in
Baptisme
all
sinnes
and
iniquity
is
taken
away
,
and
that
there
is
lefte
in
the
regenerate
,
only
an
infirmity
or
weakenes
.
speaker
A.
W.
Hauing
prooued
so
manifestly
in
the
former
sections
by
Scripture
,
that
originall
corruption
is
properly
sinne
,
wee
are
desirous
so
to
expound
the
Fathers
,
as
they
may
best
agree
with
the
truth
of
Scripture
:
if
you
had
rather
set
them
against
the
Scripture
,
not
we
,
but
you
,
are
to
be
blamed
as
enemies
to
them
,
if
any
disgrace
fall
vpon
them
.
speaker
W.
P.
Reason
V.
The
iudgement
of
the
ancient
Church
.
August
.
epist.
29.
Charitie
in
some
is
more
,
in
some
lesse
,
in
some
none
:
the
highest
degree
of
all
which
cannot
be
increased
,
is
in
none
,
as
long
as
man
liues
vpon
earth
.
And
as
long
as
it
may
be
increased
,
That
which
is
lesse
than
it
should
be
,
is
in
fault
:
by
which
fault
it
is
,
that
there
is
no
iust
man
vpon
earth
that
doth
good
and
sinneth
not
:
by
which
fault
none
liuing
shall
be
iustified
in
the
sight
of
God
.
For
which
fault
,
if
we
say
we
haue
no
sinne
,
there
is
no
truth
in
vs
:
for
which
also
though
we
profit
neuer
so
much
,
it
is
necessarie
for
vs
to
say
,
Forgiue
vs
our
debts
,
though
all
our
words
,
deedes
,
and
thoughts
bee
alreadie
forgiuen
in
baptisme
.
speaker
D.
B.
P.
Ans.
That
here
is
neuer
a
word
touching
concupiscence
,
or
to
proue
Originall
sinne
to
remaine
after
Baptisme
,
which
is
in
question
but
only
hat
the
best
men
for
want
of
perfect
Charity
,
doe
o●ten
sin
venially
,
which
we
graunt
.
speaker
A.
W.
Indeede
,
as
you
pare
it
,
leauing
out
all
these
words
,
By
which
fault
none
liuing
shall
be
iustified
in
the
sight
of
God
.
For
which
fault
if
we
say
we
haue
no
sin
,
there
is
no
truth
in
vs
,
there
is
not
much
to
prooue
the
poynt
;
but
your
&c.
hath
cut
off
that
which
is
most
materiall
,
viz.
By
reason
of
our
defect
or
failing
in
charitie
,
which
comes
from
our
naturall
corruption
,
no
man
can
say
he
is
without
sinne
,
and
by
reason
of
which
,
we
must
call
vpon
God
for
pardon
of
our
sinnes
.
speaker
W.
P.
Indeede
Augustine
in
sundrie
places
seemes
to
denie
concupiscence
to
bee
sinne
after
baptisme
:
but
his
meaning
is
,
that
concupiscence
in
the
regenerate
is
not
the
sinne
of
the
person
in
whom
it
is
.
For
thus
he
expounds
himselfe
,
[
](A15735-e23910-b)a
a
Ad
Valer.
l.
1
c.
24.
This
is
not
to
haue
sinne
,
not
to
be
guiltie
of
sinne
.
And
,
[
](A15735-e23930-b)b
b
Lib.
2.
cont.
Iul.
The
law
of
sinne
in
baptisme
is
remitted
and
not
ended
.
And
,
[
](A15735-e23950-b)c
c
Tract.
42.
in
Iob.
Let
not
sinne
raigne
:
he
saith
not
,
let
not
sinne
be
,
but
let
it
not
raigne
.
For
as
long
as
thou
liuest
,
of
necessitie
sinne
will
be
in
thy
members
:
at
the
least
,
looke
it
raigne
not
in
thee
,
&c.
speaker
D.
B.
P.
M.
Perkins
hauing
thus
strongly
(
as
you
see
)
fortified
his
position
with
that
one
sentence
of
S.
Augustine
(
which
hath
also
nothing
for
his
purpose
)
insteed
of
all
antiquitie
:
confesseth
ingenuously
,
that
S.
Augustine
in
sundrie
places
denieth
concupiscence
to
be
sin
:
but
expounds
him
to
meane
,
that
it
is
not
sin
in
that
person
,
but
in
it selfe
:
which
is
already
confuted
:
for
sinne
that
is
an
accident
,
and
,
so
properly
inherent
in
his
subiect
,
cannot
be
at
all
,
if
it
be
not
in
some
person
,
and
the
sinne
of
And
already
answered
.
the
same
person
.
speaker
A.
W.
Master
Perkins
,
as
the
places
he
brings
out
of
Austin
,
shew
,
doth
not
deny
it
simply
to
be
the
sinne
of
the
person
,
in
whom
it
is
,
but
to
be
his
to
condemnation
;
of
it selfe
it
deserues
to
be
punisht
with
eternall
death
,
but
in
him
it
is
not
a
sinne
procuring
this
punishment
.
[
](A15735-e24090-b)x
x
August
.
ad
Vale●ian
.
lib.
1.
cap.
24.
Lib.
3.
Instit.
cap.
3.
num.
10.
This
is
not
to
haue
sinne
,
not
to
be
guiltie
of
sinne
.
speaker
D.
B.
P.
But
it
the
Protestant
Reader
desire
to
be
well
assured
of
Saint
Augustines
opinion
in
this
point
:
let
him
see
what
their
Patriarke
Iohn
Caluin
saith
of
it
:
where
thus
he
writeth
.
Neither
is
it
needfull
to
labour
much
in
searching
out
what
the
olde
writers
thought
of
this
point
,
when
one
Augustine
may
serue
the
turne
:
who
with
great
diligence
hath
faithfully
collected
togither
all
their
sentences
.
Let
the
readers
therefore
take
out
of
him
,
if
they
desire
to
haue
any
certainety
of
the
iudgement
of
antiquity
.
Hitherto
somewhat
honestly
:
What
followeth
?
Moreouer
betweene
him
and
vs
,
there
is
this
difference
:
that
he
truly
dares
not
call
the
disease
of
concupiscence
a
sin
,
but
to
expresse
it
,
is
content
to
vse
the
word
of
infirmity
,
then
loe
doth
he
say
,
that
it
is
made
sinne
,
when
the
acte
of
our
consent
doth
ioyne
with
it
.
But
we
h●ld
that
very
thing
to
be
sinne
,
wherewith
a
man
is
in
any
sort
tickled
.
Obserue
first
,
good
Reader
,
that
S.
Augustines
opinion
with
him
carrieth
the
credit
of
all
antiquitie
:
Which
is
the
cause
that
I
cite
him
more
In
some
questions
of
which
he
did
collect
their
opinions
;
as
Caluin
expounds
himselfe
in
the
former
sentence
.
often
against
them
.
Secondly
,
that
he
is
●●●tly
on
our
side
:
teaching
concupiscence
not
to
be
sinne
,
vnlesse
we
doe
consent
vnto
it
.
Lastly
,
learne
to
mislike
the
blind
boldnes
of
such
Masters
:
who
hauing
so
highly
commended
.
S.
Augustines
iudgement
in
this
very
matter
,
and
aduised
all
men
to
follow
it
:
Doth
notwithstanding
flie
from
it
himselfe
.
Presuming
that
some
would
be
so
shalow-witted
as
not
to
espie
him
,
or
else
content
to
relie
more
vpon
his
onely
credit
,
then
vpon
the
authority
of
all
the
auncient
Fathers
.
For
a
tast
of
who●e
consent
with
S.
Augustine
in
this
question
,
I
will
here
put
the
sentences
of
some
few
,
that
I
need
not
hereafter
returne
to
rehearse
them
.
speaker
A.
W.
Caluin
saith
not
(
as
you
translate
him
)
Betweene
him
and
vs
there
is
this
difference
;
but
this
[
](A15735-e24290-b)y
y
Videri
potest
interesse
.
may
seeme
to
be
the
difference
;
because
he
was
loth
to
speake
so
plaine
,
as
we
now
are
forced
to
doe
,
though
in
Caluin
his
opinion
,
his
iudgement
was
all
one
with
ours
.
speaker
D.
B.
P.
S.
Chrysostome
saith
,
Passions
be
not
sinnes
of
themselues
,
but
the
vnbridled
excesse
of
them
doth
make
sinnes
:
And
that
J
may
for
example
sake
Homil.
11.
in
epist.
ad
Rom.
touch
one
of
them
:
concupiscence
is
not
a
sinne
;
but
when
passing
measure
it
breakes
his
bounds
,
then
loe
it
is
adultery
;
not
in
regard
of
concupiscence
,
but
in
respect
of
the
excessiue
and
vnlawfull
riot
of
it
.
S.
Bernard
(
whom
M.
Perkins
often
citeth
against
vs
,
and
therefore
may
sometimes
be
alleadged
for
vs
)
hath
these
words
:
Sinne
is
at
the
Serm.
de
sex
tribul
.
doore
,
but
if
thou
doe
not
open
it
,
it
will
not
enter
in
:
lust
tickleth
at
the
heart
;
but
vnlesse
thou
willingly
yeeld
vnto
it
,
it
shall
doe
thee
no
hurt
:
with●old
thy
consent
,
and
it
preuaileth
not
.
speaker
A.
W.
S.
Augustine
and
S.
Cyrill
,
haue
been
cited
already
,
S.
Hierome
and
S.
Gregory
shall
be
hereafter
:
who
with
the
confession
of
Caluin
,
may
serue
sufficiently
to
proue
,
that
approued
antiquitie
is
wholy
for
vs
.
And
And
answered
alreadie
.
if
any
desire
to
know
the
founder
of
our
aduersaries
Doctrine
in
this
point
:
let
him
read
the
64.
heresie
recorded
by
that
auncient
and
holy
Bishop
Epiphanius
:
where
he
registreth
one
Proclus
an
old
rotten
sectarie
to
haue
taught
,
that
sinnes
are
not
taken
away
in
Baptisme
,
but
See
my
answere
to
the
Epistle
dedicatorie
,
and
to
the
Prologue
.
are
only
couered
,
which
is
as
much
to
say
,
as
sinne
remaineth
still
in
the
person
regenerate
,
but
is
not
imputed
to
him
.
Which
is
iust
M.
Perkins
,
and
our
Protestants
position
.
Chrysostome
speakes
of
the
affections
,
as
they
are
naturall
;
in
which
respect
indeede
they
are
not
sinnes
,
but
only
as
they
are
disordered
against
the
law
of
God
in
their
creation
.
The
concupiscence
he
names
,
is
not
originall
sinne
,
whereof
we
dispute
,
but
the
naturall
desire
which
Adam
had
by
creation
,
and
which
is
not
in
it selfe
euill
;
but
,
as
by
our
corruption
,
it
inclines
now
to
euill
,
and
hath
euill
mingled
with
it
in
the
act
of
desiring
.
Any
man
may
see
,
that
Bernard
intends
not
to
proue
,
that
originall
sinne
is
properly
sinne
,
but
that
it
shall
not
preuaile
to
make
vs
commit
grosse
sinne
outwardly
,
vnlesse
we
consent
to
it
:
and
thereby
incourageth
Christian
men
to
resist
it
,
affirming
that
it
shal
not
hurt
them
to
condemnation
;
in
which
respect
Austin
denies
it
to
be
sinne
.
[
](A15735-e24640-b)z
z
See
my
answere
to
the
Epistle
dedicatorie
,
and
my
defence
of
the
Prologue
.
Proclus
,
howsoeuer
deceiued
by
Origen
he
erred
in
the
point
of
the
resurrection
,
yet
in
this
matter
taught
nothing
but
that
which
he
sufficiently
confirmed
by
S.
Pauls
authoritie
,
of
whom
he
had
learned
the
doctrine
:
neither
doe
Epiphanius
or
Methodius
bring
any
good
proofe
against
his
opinion
,
or
for
their
own
,
as
you
write
before
of
Hierome
:
vrge
their
reasons
,
and
you
shall
haue
answere
.
Obiections
of
Papists
.
speaker
W.
P.
The
arguments
which
the
Church
of
Rome
alleadgeth
to
the
contrary
,
are
these
.
Obiect
.
I.
In
baptisme
men
receiue
perfect
and
absolute
pardon
of
sinne
;
and
sinne
beeing
pardoned
is
taken
quite
away
:
and
therefore
originall
sinne
after
baptisme
ceaseth
to
be
sinne
.
Answ.
Sinne
is
abolished
two
waies
:
first
in
regard
of
[
](A15735-e24780-b)b
b
Quoad
imputationem
.
imputation
to
the
person
:
secondly
in
regard
of
[
](A15735-e24790-b)c
c
Quoad
existentiam
.
existing
and
beeing
.
For
this
cause
,
God
vouchsafeth
to
man
two
blessings
in
baptisme
,
Remission
of
sinne
,
and
Mortification
of
the
same
.
Remission
or
pardon
abolisheth
sinne
wholy
in
respect
of
any
imputation
thereof
vnto
man
,
but
not
simply
in
regard
of
the
being
thereof
.
Mortification
thereof
goeth
further
,
and
abolisheth
in
all
the
powers
of
bodie
and
soule
,
the
very
concupiscence
or
corruption
it selfe
,
in
respect
of
the
being
thereof
.
And
because
mortification
is
not
accomplished
till
death
,
therefore
originall
corruption
remaineth
till
death
,
,
though
not
imputed
.
speaker
D.
B.
P.
M.
Perkins
answereth
,
that
it
is
abolished
in
regard
of
imputation
,
And
I
hope
sufficiently
defended
.
A
smal
summe
.
Ioh.
13.
Neither
ours
,
nor
any
Apostle
a●
all
.
Lib.
9.
epist.
39
that
is
,
is
not
imputed
to
the
person
,
but
remaines
in
him
still
.
This
answere
is
sufficiently
(
I
hope
)
confuted
in
the
Annotations
vpon
our
consent
:
In
confirmation
of
our
Argument
,
I
will
adde
some
texts
of
holy
Scripture
:
First
,
He
that
is
washed
,
needeth
not
but
to
wash
his
feete
,
for
be
is
wholy
cleane
.
Take
with
this
,
the
exposition
of
S.
Gregory
the
great
,
our
Apostle
;
He
cannot
(
saith
he
)
be
called
whaly
cleane
in
whom
any
part
or
parcell
of
sins
remaineth
:
But
let
no
man
resist
the
voice
of
truth
,
who
saith
,
he
that
is
washed
(
in
Baptisme
)
is
wholy
cleane
:
therefore
there
is
not
one
dramme
of
the
contagion
of
sinne
left
in
him
,
whom
the
cleanser
himselfe
doth
professe
to
be
wholy
cleane
.
speaker
A.
W.
Because
you
content
your selfe
with
your
former
answer
,
I
will
make
no
further
replie
,
but
proceed
to
examine
your
reasons
.
The
place
you
bring
is
allegoricall
,
and
therefore
being
not
expounded
in
the
Scripture
,
vnfit
to
prooue
any
matter
in
controuersie
.
But
if
wee
take
it
as
spoken
of
baptisme
,
it
makes
more
against
you
,
than
for
you
:
as
appeares
by
this
syllogisme
.
-
He
that
hath
foule
feete
,
is
not
wholy
cleane
:
-
But
he
that
is
washed
hath
foule
feete
.
-
Therefore
he
that
is
washed
is
not
wholy
cleane
.
So
that
our
Sauiours
speech
must
be
thus
vnderstood
:
He
that
is
washed
,
lackes
but
onely
making
cleane
of
his
feete
,
and
then
he
is
wholy
cleane
.
[
](A15735-e24990-b)a
a
This
Gregory
was
next
neighbour
to
Boniface
the
third
,
the
first
Pope
,
in
whom
Antichrist
was
discoue●ed
.
Gregories
speech
(
for
it
is
more
than
I
know
that
he
is
a
Saint
,
and
I
am
sure
hee
was
none
of
our
Apostle
,
that
neuer
bestowed
any
paines
to
teach
vs
)
auowes
the
proposition
of
my
syllogisme
,
that
they
which
neede
to
haue
their
feete
washt
,
are
not
wholie
cleane
.
Now
the
assumption
our
Sauiour
makes
,
affirming
that
hee
which
is
washt
,
hath
yet
neede
to
haue
his
feete
washt
,
that
he
may
be
wholy
cleane
:
so
that
your
proofes
confirme
my
reason
.
speaker
D.
B.
P.
The
very
same
doth
the
most
learned
Doctor
S.
Ierome
affirme
:
saying
.
Epist.
ad
Oceanum
.
Psal.
50.
How
are
we
iustified
and
sanctified
,
if
any
●inne
be
le●t
remaining
in
vs
?
Againe
if
holy
King
Dauid
say
.
Thou
shalt
wash
me
,
and
J
shall
be
whiter
then
snow
:
how
can
the
blacknes
of
hell
still
remaine
in
his
soule
?
speaker
A.
W.
There
is
no
such
thing
in
the
epistle
;
and
if
there
were
,
it
could
make
nothing
for
your
purpose
;
because
Hierome
disputes
there
,
not
of
originall
,
but
of
actuall
sinne
,
viz.
of
that
which
was
thought
to
be
a
sinne
,
but
indeede
,
as
hee
plainly
shewes
,
was
none
;
the
marying
of
a
second
wife
after
baptisme
.
Besides
,
he
speakes
not
of
rooting
out
sinne
,
but
directly
,
as
wee
doe
;
of
taking
it
away
by
pardoning
of
it
.
So
also
doth
[
](A15735-e25140-b)b
b
Psal.
32.
1.
2.
Rom.
4.
6
,
7.
8.
Dauid
,
as
it
is
manifest
.
Neither
did
hee
meane
,
that
God
should
wash
by
baptisme
,
and
so
clense
him
from
originall
sinne
,
but
that
he
should
take
away
the
guilt
and
staine
of
the
murther
and
adulterie
that
hee
had
committed
.
speaker
D.
B.
P.
Briefly
it
cannot
be
but
a
notorious
wrong
vnto
the
precious
blood
of
our
Sauiour
,
to
hold
that
it
is
not
aswell
able
to
purge
and
purifie
vs
from
sinne
,
as
Adams
transgression
was
of
force
to
infect
vs
.
Yea
the
Apostle
teacheth
vs
directly
,
that
we
recouer
more
by
Christs
grace
,
then
we
lost
through
Adams
fault
,
in
these
words
:
But
not
as
the
offence
,
so
also
Rom.
5.
the
gift
,
for
if
by
the
offence
of
one
,
many
died
;
so
much
more
the
grace
of
God
,
and
the
gift
in
the
grace
of
one
,
man
Iesus
Christ
,
hath
abounded
vpon
many
.
If
then
we
through
Christ
,
receiue
more
abundance
of
grace
,
then
we
lost
by
Adam
,
there
is
no
more
sinne
left
in
the
newly
Baptised
man
,
then
was
in
Adam
in
the
state
of
innocency
,
albeit
other
defects
,
and
infirmities
doe
remaine
in
vs
,
for
our
greater
humiliation
,
and
probation
:
yet
all
filth
of
sinne
is
cleane
scoured
out
or
our
soules
,
by
the
pure
grace
of
God
powred
abundantly
into
it
in
Baptisme
:
and
so
our
first
Argument
s●ands
insoluble
.
speaker
A.
W.
-
If
we
through
Christ
(
say
you
)
receiue
more
abundance
of
grace
,
than
we
lost
by
Adam
,
there
is
no
more
sinne
left
in
the
newly
baptized
man
,
than
was
in
Adam
in
the
estate
of
innocencie
:
-
But
we
through
Christ
receiue
more
abundance
of
grace
,
than
we
lost
in
Adam
:
-
Therefore
there
is
no
more
sinne
left
in
the
newly
baptized
man
,
than
was
in
Adam
in
the
state
of
innocencie
.
I
denie
the
consequence
of
your
proposition
.
For
though
wee
receiue
more
grace
,
yet
it
is
not
bestowed
vpon
vs
at
once
,
but
growes
by
little
and
little
,
receiuing
perfection
at
our
death
,
and
not
before
.
Your
assumption
is
true
,
in
respect
of
the
assured
continuance
of
grace
,
which
Adam
had
not
,
but
the
measure
is
not
greater
.
For
Adam
was
created
in
true
holines
and
righteousnes
,
perfect
according
to
his
,
nature
.
But
the
place
you
alleage
,
proues
not
the
point
.
The
[
](A15735-e25370-b)c
c
Rom.
5.
16.
Apostle
speakes
not
there
of
inherent
righteousnes
,
but
of
grace
,
that
is
,
the
fauour
and
mercie
of
God
;
and
of
the
gift
by
grace
,
that
is
,
forgiuenes
of
sinnes
,
as
I
will
shew
(
if
it
please
God
)
hereafter
,
vpon
another
occasion
.
speaker
W.
P.
Obiect
.
II.
Euery
sinne
is
voluntarie
:
but
originall
sinne
in
no
man
after
baptisme
is
voluntarie
:
and
therefore
no
sinne
.
Answ.
The
proposition
is
a
politike
rule
pertaining
to
the
courts
of
men
,
and
must
be
vnderstood
of
such
actions
as
are
done
of
one
man
to
another
:
and
it
doth
not
belong
to
the
court
of
conscience
,
which
God
holdeth
and
keepeth
in
mens
hearts
,
in
which
euery
want
of
conformitie
to
the
law
is
made
a
sinne
.
Secondly
I
answer
,
that
originall
sinne
was
voluntarie
in
our
first
parent
Adam
:
for
he
sinned
,
and
brought
this
miserie
vpon
vs
willingly
;
though
in
vs
it
be
otherwise
vpon
iust
cause
.
Actuall
sinne
was
first
in
him
,
and
then
originall
corruption
;
but
in
vs
originall
corruption
is
first
,
and
then
actuall
sinne
.
speaker
D.
B.
P.
Reply
.
Full
litle
knowes
this
man
what
belongeth
to
the
Court
of
conscience
:
there
secret
faults
in
deed
be
examined
,
but
nothing
is
taken
for
sinne
by
any
one
learned
in
that
faculty
,
which
is
done
without
a
mans
free
consent
:
all
of
them
holding
with
S.
Augustine
.
That
sinne
is
so
voluntary
an
euill
,
that
it
cannot
be
sinne
,
which
is
not
voluntary
:
And
Lib.
3.
de
lib.
arb.
cap.
17.
to
say
with
M.
Perkins
that
any
want
of
conformity
to
reason
in
our
body
is
sinne
,
is
so
absurd
:
that
a
man
might
(
if
that
were
true
)
be
damned
for
a
dreame
,
how
well
soeuer
disposed
he
went
to
sleepe
:
if
he
chaunce
to
dreame
of
vncleannes
,
whereupon
doth
ensue
any
euill
motion
in
his
flesh
.
This
paradoxe
of
sinning
without
a
mans
consent
is
so
contrarie
vnto
both
,
naturall
,
and
supernaturall
reason
that
S.
Augustine
auerreth
Lib.
de
vera
Relig.
cap.
14.
Neither
any
of
the
small
number
of
the
learned
,
nor
of
the
multitude
of
the
vnlearned
doe
hold
,
that
a
man
can
sinne
without
his
consent
.
What
vnlearned
,
learned
men
then
are
start
vp
in
our
miserable
age
,
that
make
no
bones
to
deny
this
,
and
greater
matters
too
?
speaker
A.
W.
Master
Perkins
hath
truly
answered
,
that
although
men
know
no
sinne
,
but
that
which
is
voluntarie
,
because
they
make
all
sinne
to
be
in
the
act
:
yet
in
Gods
iudgement
it
is
otherwise
,
who
condemnes
all
for
sinne
,
that
is
any
way
against
his
iust
and
holy
law
.
The
place
you
alleage
out
of
Austin
prooues
no
more
,
but
that
those
actions
that
are
not
voluntarie
,
are
not
sinne
:
which
wee
easily
grant
.
But
[
](A15735-e25590-b)d
d
A
second
answere
of
Master
Perkins
omitted
.
Master
Perkins
addes
a
●…ond
answere
,
which
you
craftily
,
according
to
your
custome
,
omit
;
because
you
know
not
what
to
say
to
it
.
The
answere
is
,
that
originall
sinne
may
be
called
voluntarie
,
because
Adams
sinne
was
voluntarie
,
and
so
ours
in
him
:
as
[
](A15735-e25620-b)e
e
Retract
.
lib.
1.
cap.
15.
Bellarm.
de
amiss
grat
.
lib.
4.
cap.
10.
Austin
truly
affirmes
.
Those
dreames
that
are
occasioned
by
any
fault
of
ours
,
or
by
our
naturall
corruption
,
are
our
sinnes
,
and
to
them
that
are
not
in
Christ
,
damnable
.
speaker
W.
P.
Obiect
.
III.
Where
the
forme
of
any
thing
is
taken
away
,
there
the
thing
it selfe
ceaseth
also
:
but
after
baptisme
in
the
regenerate
,
the
forme
of
originall
sinne
,
that
is
,
the
guilt
,
is
quite
remoued
:
and
therefore
sinne
ceaseth
to
be
sinne
.
Answ.
The
guilt
,
or
obligation
to
punishment
,
is
not
the
forme
of
originall
corruption
,
but
(
as
we
say
in
schooles
)
an
accident
or
necessarie
companion
thereof
.
The
true
forme
of
originall
sinne
,
is
a
defect
and
depriuation
of
that
which
the
law
requireth
at
our
hands
in
our
minde
,
will
,
affections
,
and
in
all
the
powers
both
of
soule
and
bodie
.
But
they
vrge
this
reason
further
,
saying
,
where
the
guilt
and
punishment
is
taken
away
,
there
is
no
fault
remaining
:
but
after
baptisme
the
guilt
and
punishment
is
remoued
:
and
therefore
,
though
originall
corruption
remaine
,
it
is
not
as
a
fault
to
make
vs
guiltie
before
God
,
but
onely
as
a
weaknes
.
Answ.
Guilt
is
remoued
,
and
not
remoued
.
It
is
remooued
from
the
person
regenerate
,
which
stands
not
guiltie
for
any
sinne
originall
or
actuall
:
but
guilt
is
not
remoued
from
the
sinne
it selfe
;
or
,
as
some
answere
,
there
be
two
kindes
of
guilt
,
actuall
,
and
potentiall
.
The
actuall
guilt
is
,
whereby
sin
maketh
man
stand
guiltie
before
God
:
and
that
is
remoued
in
the
regenerate
.
But
the
potentiall
guilt
,
which
is
an
aptnes
in
sinne
,
to
make
a
man
stand
guiltie
if
he
sinne
,
that
is
not
remooued
:
and
therefore
still
sinne
remaineth
sinne
.
To
this
or
like
effect
saith
August
.
[
](A15735-e25720-b)*
*
Contra
Iul.
lib.
6.
c.
6.
We
say
that
the
guilt
of
concupiscence
,
not
whereby
it
is
guiltie
(
for
that
is
not
a
person
)
but
that
whereby
it
made
man
guiltie
from
the
beginning
,
is
pardoned
,
and
that
the
thing
it
selfe
is
euill
,
so
as
the
regenerate
desire
to
be
healed
of
this
plague
.
speaker
D.
B.
P.
M.
Perkins
shifteth
in
assigning
a
wrong
forme
:
affirming
vs
to
say
that
the
forme
of
Originall
sinne
is
the
guiltines
of
it
:
which
we
hold
to
be
neither
the
forme
,
nor
matter
of
it
,
but
as
it
were
the
proper
passion
following
it
.
S●e
S.
Thomas
:
who
deliuereth
for
the
forme
of
Originall
sinne
,
the
priuation
of
Originall
iustice
,
which
iustice
made
the
1.
2.
q.
&
art.
3
will
subiect
to
God
.
The
deordination
then
of
the
will
,
Mistres
and
commaunder
of
all
other
points
in
man
,
made
by
the
priuation
of
Originall
iustice
:
is
the
Originall
sinne
is
in
all
parts
of
the
●inde
.
forme
of
Original
sinne
,
and
the
deordination
of
all
other
parts
of
man
,
(
which
by
a
common
name
is
called
concupiscence
,
as
that
learned
Doctor
noteth
,
)
is
but
the
materiall
part
of
that
sinne
,
so
that
the
will
of
the
regenerate
being
by
grace
through
Christ
rectified
,
and
set
againe
in
good
order
towards
the
law
of
God
,
the
forme
of
originall
sinne
,
which
consisted
in
deordination
of
it
,
is
taken
quite
away
by
Baptisme
,
and
so
consequently
the
sinne
it selfe
,
which
cannot
be
without
his
proper
forme
,
as
the
argument
doth
conuince
.
speaker
A.
W.
The
forme
of
originall
sinne
(
as
I
shewed
before
)
is
not
onely
the
absence
of
righteousnes
,
but
also
an
habituall
inclination
to
euill
;
which
is
not
wholy
taken
away
in
this
life
,
but
onely
by
degrees
diminished
,
and
in
death
vtterly
abolished
.
speaker
W.
P.
Obiect
.
IV.
Lastly
,
for
our
disgrace
they
alleage
that
we
in
our
doctrine
teach
,
that
originall
sinne
after
baptisme
is
onely
clipped
or
pared
,
like
the
haire
of
a
mans
head
,
whose
rootes
still
remaine
in
the
flesh
,
growing
and
increasing
after
they
are
cut
,
as
before
.
Answ.
Our
doctrine
is
abused
:
for
in
the
paring
of
any
thing
,
as
in
cutting
of
the
haire
,
or
in
lopping
a
tree
,
the
roote
remaines
vntouched
,
and
therupon
multiplieth
as
before
.
But
in
the
mortification
of
originall
sinne
after
baptisme
,
wee
hold
no
such
paring
:
but
teach
,
that
in
the
very
first
instant
of
the
conuersion
of
a
sinner
,
sinne
receiueth
his
deadlie
wound
in
the
roote
,
neuer
afterward
to
be
recouered
.
speaker
D.
B.
P.
Conferre
this
last
answere
with
his
former
Doctrine
(
good
Reader
)
and
thou
maist
learne
what
credit
is
to
be
giuen
to
such
Masters
:
no
more
constant
then
the
wind
.
Here
sinne
is
deadly
wounded
in
the
roote
,
there
it
remaineth
still
with
all
the
guiltines
of
it
,
although
not
imputed
,
there
it
still
maketh
the
man
to
sinne
,
intangleth
him
in
the
punishment
of
sinne
,
and
maketh
him
miserable
:
All
this
he
comprehended
before
in
this
first
reason
,
and
yet
blusheth
not
here
to
conclude
,
that
he
holdeth
it
as
at
the
first
:
Neither
clipped
nor
pared
,
but
pulled
vp
by
the
rootes
:
Indeed
Wounded
in
the
●oot●
,
not
plucked
vp
by
the
rootes
.
they
doe
him
a
fauour
,
who
say
that
he
holdeth
sinne
to
be
clipped
,
and
as
it
were
razed
,
for
albeit
haire
razed
grow
out
againe
,
yet
is
there
none
for
a
season
:
but
this
Original
sinne
of
his
is
alwaies
in
his
regenerate
,
in
vigour
to
corrupt
all
his
workes
,
and
to
make
them
deadly
sinnes
.
But
let
this
suffice
for
this
matter
.
speaker
A.
W.
This
is
a
meere
cauill
of
yours
,
and
no
contradiction
of
Master
Perkins
;
originall
sinne
hath
all
these
effects
,
and
yet
is
not
wholy
rooted
vp
,
as
you
falsely
make
him
speake
,
but
wounded
in
the
roote
so
deadly
,
[
](A15735-e26020-b)f
f
See
12.
Art.
part.
1.
art.
4.
〈◊〉
as
that
it
neither
shal
,
nor
can
recouer
,
though
it
liue
and
bring
forth
fruites
of
sinne
,
for
the
time
of
our
continuance
in
this
mortall
carcasse
.
The
third
poynt
:
Certeintie
of
saluation
.
I.
Our
consent
.
speaker
W.
P.
I.
Conclus
.
We
hold
and
beleeue
that
a
man
in
this
life
,
may
be
certeine
of
saluation
:
and
the
same
thing
doth
the
Church
of
Rome
teach
and
hold
.
II.
Conclus
.
We
hold
and
beleeue
that
a
man
is
to
put
a
certeine
affiance
in
Gods
mercy
in
Christ
for
the
saluation
of
his
soule
:
and
the
same
thing
by
common
consent
holdeth
the
foresaid
Church
:
this
point
maketh
not
the
difference
betweene
vs
.
III.
Conclus
.
We
hold
that
with
assurance
of
saluation
in
our
harts
is
ioyned
doubting
:
and
there
is
no
man
so
assured
of
his
saluation
,
but
he
at
sometime
doubteth
thereof
,
especially
in
the
time
of
temptation
;
and
in
this
the
Papists
agree
with
vs
,
and
we
with
them
.
speaker
A.
W.
To
this
conclusion
the
Papist
answers
,
Not
so
Sir
.
But
he
shewes
not
what
it
is
he
mislikes
in
it
.
IV.
Conclus
.
They
goe
further
and
say
,
that
a
man
may
be
certeine
of
the
saluation
of
men
,
or
of
the
Church
by
Catholike
faith
:
and
so
say
we
.
V.
Concl.
Yea
they
hold
,
that
a
man
by
faith
may
be
assured
of
his
own
saluation
through
extraordinary
reuelation
,
as
Abraham
&
others
were
;
and
so
do
we
.
speaker
A.
W.
Here
he
ads
,
that
,
In
this
sense
only
the
first
conclusion
is
true
:
viz
that
there
is
no
assurance
but
by
reuelation
.
We
answere
,
that
this
reuelation
is
common
to
all
true
beleeuers
in
their
seuerall
proportions
.
VI.
Conclus
.
They
teach
that
we
are
to
be
certeine
of
our
saluation
by
[
](A15735-e26320-b)*
*
Bellar.
lib.
3.
pag.
1.
129.
cl.
speciall
faith
in
regard
of
God
that
promiseth
;
though
in
regard
of
our selues
and
our
indisposition
wee
cannot
:
and
in
the
former
point
they
consent
with
vs
.
II.
The
dissent
or
difference
.
The
very
maine
point
of
difference
lies
in
the
manner
of
assurance
.
I.
Conclus
.
We
hold
that
a
man
may
be
certeine
of
his
saluation
in
his
owne
conscience
euen
in
this
life
,
and
that
by
an
ordinary
and
speciall
faith
.
They
hold
that
a
man
is
certeine
of
his
saluation
onely
by
hope
:
both
of
vs
hold
a
certeinty
,
we
by
faith
,
they
by
hope
.
II.
Conclus
.
Further
,
we
hold
and
auouch
that
our
certeinty
by
true
faith
is
vnfallible
:
they
say
,
their
certeinty
is
only
probable
.
III.
Conclus
.
And
further
though
both
of
vs
say
,
that
we
haue
confidence
in
Gods
mercy
in
Christ
for
our
saluation
,
yet
we
doe
it
with
some
difference
.
For
our
confidence
commeth
from
certeine
and
ordinary
faith
:
theirs
from
hope
,
ministring
(
as
they
Here
he
addes
false
:
but
what
he
meanes
by
it
he
doth
not
expresse
.
say
)
but
a
coniecturall
certeinty
.
Thus
much
of
the
difference
:
now
let
vs
see
the
reasons
to
and
fro
.
III.
Obiections
of
Papists
.
Obiect
.
I.
Where
there
is
no
word
there
is
no
faith
:
for
these
two
are
relatiues
:
but
there
is
no
word
of
God
saying
,
Cornelius
beleeue
thou
,
Peter
beleeue
thou
,
and
thou
shalt
be
saued
.
And
therefore
there
is
no
such
ordinary
faith
to
beleeue
a
mans
owne
particular
saluation
.
Ans.
The
proposition
is
false
vnlesse
it
be
supplied
with
a
clause
on
this
manner
.
Where
there
is
no
word
of
promise
,
nor
any
thing
that
doth
counteruaile
a
particular
promise
,
there
is
no
faith
.
But
(
say
they
)
there
is
no
such
particular
word
.
It
is
true
God
doth
not
speake
to
men
particularly
,
Beleeue
thou
,
and
thou
shalt
be
saued
.
But
yet
doth
he
that
which
is
answerable
hereunto
,
in
that
he
giueth
a
generall
promise
,
with
a
commandement
to
apply
the
same
:
and
hath
ordained
the
holy
ministerie
of
the
word
to
applie
the
same
to
the
persons
of
the
hearers
in
his
owne
name
:
and
that
is
as
much
as
if
the
Lord
himselfe
should
speake
to
men
particularly
.
To
speake
more
plainely
:
in
the
Scripture
the
promises
of
saluation
be
indefinitely
propounded
:
it
saith
not
any
where
,
if
I●hn
will
beleeue
,
he
shall
be
saued
;
or
if
Peter
will
beleeue
,
he
shall
be
saued
,
but
whosoeuer
beleeueth
shall
be
saued
.
Now
then
comes
the
minister
of
the
word
,
who
standing
in
the
roome
of
God
,
and
in
the
stead
of
Christ
himselfe
,
takes
the
indefinite
promises
of
the
Gospel
,
and
laies
them
to
the
harts
of
euery
particular
man
:
and
this
in
effect
is
as
much
as
if
Christ
himselfe
should
say
,
Cornelius
beleeue
thou
,
and
thou
shalt
be
saued
:
Peter
beleeue
thou
,
and
thou
shalt
be
saued
.
speaker
D.
B.
P.
Here
M.
Perkins
contrary
to
his
custome
,
giueth
the
first
place
to
our
reasons
,
which
he
calleth
obiections
,
and
endeuoureth
to
supplant
them
:
and
afterward
planteth
his
owne
.
About
the
order
I
will
not
contend
,
seeing
he
acknowledgeth
in
the
beginning
that
he
obserueth
none
,
but
sets
downe
things
as
they
came
into
his
head
.
Otherwise
he
would
haue
handled
Iustification
before
Saluation
.
But
following
his
method
,
let
vs
come
to
the
matter
.
Reply
.
Good
Sir
,
seeing
euery
man
is
a
lyar
,
and
may
both
deceiue
,
The
Ministers
assurance
is
but
conditionall
,
as
absolution
is
,
if
it
be
true
.
So
is
he
as
far
as
he
agrees
with
the
truth
of
the
Gospell
.
Luk.
16.
16
,
and
be
deceiued
,
and
the
Minister
telling
may
erre
:
how
doth
either
the
Minister
know
,
that
the
man
to
whom
he
speaketh
is
of
the
number
of
the
elect
?
or
the
man
be
certaine
that
the
Minister
mistaketh
not
,
when
he
assureth
him
of
his
saluation
?
To
affirme
as
you
doe
,
that
the
Minister
is
to
be
beleeued
aswell
as
if
it
were
Christ
himselfe
,
is
plaine
blasphemie
.
Equalling
a
blinde
and
lying
creature
,
vnto
the
wisedome
and
truth
of
God
.
If
you
could
shew
out
of
Gods
word
,
that
euery
Minister
hath
such
a
commission
from
Christ
,
then
had
you
answered
the
argument
directly
,
which
required
but
one
warrant
of
Gods
word
:
but
to
say
that
the
assurance
of
an
ordinary
Ministers
word
counteruailes
Gods
word
,
I
cannot
see
what
it
wanteth
of
making
a
pelting
Minister
Gods
mate
.
On
the
otherside
to
auerre
that
the
Minister
knowes
who
is
predestinate
(
as
it
must
be
graunted
he
doth
,
if
you
will
not
haue
him
to
lie
when
he
saith
to
Peter
,
thou
art
one
of
the
elect
)
i●
to
make
him
of
Gods
priuie
Councell
,
without
any
warrant
for
it
in
Gods
word
:
Yea
S.
Paul
not
obscurely
signifying
the
contrary
in
these
words
.
The
sure
foundation
of
God
standeth
hauing
this
seale
:
our
Lord
knoweth
who
be
his
.
And
none
else
,
except
he
reueile
it
vnto
them
.
speaker
A.
W.
You
vtterly
mistake
Master
Perkins
,
who
doth
not
say
,
that
the
Minister
is
to
assure
any
man
of
his
saluation
,
but
to
applie
the
generall
promises
of
Scripture
to
euery
man
particularly
,
vpon
condition
of
beleeuing
.
The
generall
is
,
Whosoeuer
beleeues
,
shall
be
saued
;
the
Ministers
particular
application
,
Cornelius
beleeue
thou
,
and
thou
shalt
be
saued
.
This
is
so
plainly
set
downe
by
Master
Perkins
,
that
I
wonder
how
you
could
mistake
him
;
and
so
certainly
grounded
vpon
the
generall
,
that
there
can
no
question
be
made
of
it
.
Neither
doth
this
equall
the
Minister
to
Christ
,
but
,
as
Master
Perkins
truly
saith
,
is
as
much
in
effect
,
as
if
Christ
himselfe
should
say
,
Cornelius
beleeue
thou
,
and
thou
shalt
be
saued
.
For
if
it
be
true
,
that
whosoeuer
beleeues
shall
be
saued
,
it
is
as
true
that
Cornelius
shall
be
saued
,
if
he
beleeue
.
So
that
your
discourse
of
the
Ministers
knowledge
,
and
the
mans
election
,
is
nothing
to
Master
Perkins
answere
.
speaker
W.
P.
It
is
answered
,
that
this
applying
of
the
Gospell
is
vpon
condition
of
mens
faith
and
repentance
,
and
that
men
are
deceiued
touching
their
owne
faith
and
repentance
:
and
therefore
faile
in
applying
the
word
vnto
themselues
.
Answ.
Indeed
this
manner
of
applying
is
false
in
all
hypocrites
,
heretikes
,
and
vnrepentant
persons
:
for
they
applie
vpon
carnall
presumption
,
and
not
by
faith
.
Neuerthelesse
it
is
true
in
all
the
elect
hauing
the
spirit
of
grace
,
and
prayer
:
for
when
God
in
the
ministerie
of
the
word
being
his
owne
ordinance
,
saith
,
Seeke
ye
my
face
:
the
heart
of
Gods
children
truly
answereth
,
O
Lord
I
will
seeke
thy
face
.
And
when
God
shall
say
,
Psalm
.
17.
8.
Zach.
13.
6.
Thou
art
my
people
,
they
shall
say
againe
:
The
Lord
is
my
God
.
speaker
D.
B.
P.
M.
Perkins
then
flieth
from
the
assurance
of
the
Minister
,
and
leaues
him
to
speake
at
●andon
,
as
the
blind
man
casts
his
clubbe
;
and
attributeth
all
this
assurance
vnto
the
partie
himselfe
,
who
hearing
in
Gods
word
,
Seeke
yee
my
face
,
in
his
hart
answereth
,
Lord
I
will
seeke
thy
face
:
And
then
hearing
God
say
,
Thou
art
my
people
,
saith
againe
,
The
Lord
is
my
God
.
And
then
loe
without
all
doubt
he
hath
assurance
of
his
saluation
.
Would
ye
not
thinke
that
this
were
rather
some
seely
old
Womans
dreame
,
then
a
discourse
of
a
learned
Man
?
How
know
you
honest
man
,
that
those
words
of
God
spoken
by
the
Prophet
2000.
yeares
past
,
to
the
people
of
Israell
,
are
directed
to
you
?
Mine
owne
hart
,
good
Sir
,
tells
me
so
.
How
dare
you
build
vpon
the
perswasion
of
your
owne
hart
any
such
assurance
?
When
as
in
holy
writ
it
is
recorded
.
Wicked
is
the
hart
of
man
,
and
who
shall
know
it
?
Are
you
ignorant
how
Saul
before
he
Ierem.
17.
was
S.
Paul
,
being
an
Israelite
,
to
whom
those
words
appertained
,
perswading
himselfe
to
be
very
assured
of
his
faith
,
was
notwithstanding
fouly
deceiued
,
and
why
may
not
you
farre
more
vnskilfull
then
he
be
in
like
manner
abused
?
Moreouer
suppose
that
this
motion
commeth
of
the
holy
Ghost
,
and
that
he
truly
saith
,
The
Lord
is
God
,
how
long
knoweth
he
that
he
shall
be
able
to
say
so
truly
?
When
our
Sauiour
Christ
Iesus
Matth.
22.
assureth
vs
that
many
be
called
,
but
few
of
them
are
chosen
to
life
euerlasting
.
How
knoweth
he
then
assuredly
,
that
he
being
once
called
,
is
of
the
predestinate
?
speaker
A.
W.
Your
question
in
skorne
to
the
honest
man
is
nothing
to
Master
Perkins
answere
:
he
doth
not
say
,
that
those
places
of
the
Prophet
belong
to
euery
man
;
but
that
all
the
elect
yeeld
obedience
to
God
,
in
the
ministerie
of
the
word
,
beleeuing
as
he
commands
them
,
and
so
,
vpon
the
knowledge
of
their
beleefe
,
come
to
the
assurance
of
their
saluation
.
As
for
the
doubt
,
that
a
man
may
be
called
,
and
be
none
of
the
predestinate
,
he
,
that
truly
beleeues
the
Scripture
,
casts
it
quite
away
;
hauing
learned
of
God
that
whosoeuer
beleeues
shall
be
saued
:
which
could
not
bee
true
,
if
it
were
possible
that
a
man
should
beleeue
,
and
not
be
predestinate
.
And
it
is
a
truth
of
God
,
that
he
which
beleeueth
knoweth
that
he
beleeueth
:
and
he
that
truly
repenteth
knoweth
that
he
repenteth
:
vnlesse
it
be
in
the
beginning
of
our
conuersion
,
and
in
the
time
of
distresse
and
temptation
.
Otherwise
what
thankfulnes
can
there
be
for
grace
receiued
?
speaker
D.
B.
P.
M.
Perkins
saith
,
that
he
who
beleeueth
,
knoweth
that
he
beleeueth
Be
it
so
;
if
he
beleeue
aright
,
and
meddle
no
further
then
with
those
things
,
which
be
comprehended
within
the
bounds
of
faith
But
that
the
certainty
of
saluation
is
to
be
beleeued
,
is
not
to
be
begged
,
but
proued
,
being
the
maine
question
,
he
saith
further
that
he
who
truly
repenteth
,
knoweth
that
he
repenteth
:
he
knoweth
indeed
by
many
probable
coniectures
,
but
not
by
certainly
of
faith
:
as
wit●●l●●h
that
holy
person
.
If
God
come
to
me
,
(
as
he
dot●
〈◊〉
all
repentant
sinne●●
,
)
I
shall
not
see
him
,
Iob.
9.
and
if
he
depart
away
from
me
,
I
shall
not
vnderstand
it
:
Which
is
sufficient
to
make
him
thankefull
,
yea
i●
he
receiued
no
grace
at
all
,
yet
were
he
much
beholding
vnto
God
,
who
offered
him
his
grace
,
and
would
haue
freely
bestowed
it
vpon
him
,
if
it
had
not
been
through
his
owne
default
.
And
thus
our
first
Argument
stands
in
his
full
strength
and
vertue
,
that
no
man
can
assure
himselfe
by
faith
of
his
saluation
,
because
there
is
no
word
of
God
that
warranteth
him
so
to
doe
.
speaker
A.
W.
If
[
](A15735-e27170-b)g
g
2.
Cor.
13.
5.
he
that
beleeues
aright
know
he
beleeues
,
and
withall
is
sure
,
that
no
[
](A15735-e27180-b)h
h
Act.
13.
48.
Rom.
8.
30.
man
doth
beleeue
but
he
that
is
predestinate
,
because
that
[
](A15735-e27190-b)i
i
Marc.
16.
16.
Ioh.
1.
12.
Rom.
8.
15
,
16
,
17.
whosoeuer
beleeues
shall
be
saued
,
and
[
](A15735-e27200-b)k
k
Rom.
8.
30.
Ephes.
1.
〈◊〉
.
4.
Rom
9.
11.
none
shall
be
saued
but
they
that
are
predestinate
,
it
is
out
of
doubt
that
assurance
of
saluation
by
faith
may
and
must
be
had
.
Now
why
,
or
how
should
it
be
more
impossible
to
know
we
repent
truly
,
then
that
wee
beleeue
truly
;
especially
since
that
and
this
necessarily
and
certainly
goe
together
?
Euery
man
that
hath
true
faith
,
and
no
man
but
he
that
hath
true
faith
,
doth
repent
truly
.
That
of
[
](A15735-e27210-b)l
l
Iob.
9.
10.
Iob
is
not
spoken
of
mans
repentance
,
but
of
his
inabilitie
to
comprehend
the
workes
of
God
,
as
the
whole
discourse
shewes
;
neither
are
the
words
,
If
ye
come
to
me
,
but
(
as
also
[
](A15735-e27240-b)m
m
Arias
Montanus
&
Pagnin
.
ibi
.
Arias
Montanus
,
and
Pagnine
expound
them
)
Behold
he
passeth
by
.
[
](A15735-e27280-b)n
n
Non
cognosc●●us
illum
per
opera
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Vatablus
vnderstands
the
place
of
not
knowing
God
by
his
workes
.
Master
Perkins
asks
what
thankfulnes
there
can
be
for
grace
receiued
,
if
a
man
cannot
know
that
he
hath
receiued
any
?
As
for
the
coniecture
you
speake
of
,
it
is
likelier
to
breed
feare
,
than
thankfulnes
,
being
so
vncertaine
:
or
at
the
least
thankfulnes
by
halues
,
because
wee
can
be
but
halfe
perswaded
that
we
haue
receiued
grace
.
speaker
W.
P.
Obiect
.
II.
It
is
no
article
of
the
Creede
,
that
a
man
must
beleeue
his
owne
saluation
:
and
therfore
no
man
is
bound
thereto
.
Ans.
By
this
argument
it
appeares
plainly
,
that
the
very
pillars
of
the
Church
of
Rome
doe
not
vnderstand
the
Creed
:
for
in
that
which
is
commonly
called
the
Apostles
Creed
,
euery
article
implieth
in
it
this
particular
faith
.
And
in
the
first
article
,
I
beleeue
in
God
,
are
three
things
contained
:
the
first
,
to
beleeue
that
there
is
a
God
:
the
second
,
to
beleeue
the
same
God
is
my
God
:
the
third
,
to
put
my
confidence
in
him
for
my
saluation
:
and
so
much
containe
the
other
articles
,
which
are
concerning
God
.
When
Thomas
said
,
Ioh.
20.
20.
My
God
,
Christ
answered
,
Thou
hast
beleeued
Thomas
.
Where
we
see
that
to
beleeue
in
God
,
is
to
beleeue
God
to
be
our
God
.
And
Psal.
78.
22.
to
beleeue
in
God
,
and
to
put
trust
in
him
are
al
one
,
They
beleeued
not
in
God
,
and
trusted
not
in
his
helpe
.
speaker
A.
W.
I
a●mit
all
this
,
and
adde
more
(
that
M.
Perkins
be
no
longer
ignorant
〈◊〉
Catholike
knowledge
of
the
creede
,
)
that
we
must
also
loue
him
D.
B.
P.
You
may
be
sure
of
your
loue
,
if
you
●e
sure
of
your
faith
.
1.
Ioh.
3.
wi●●
a
〈◊〉
hart
and
strength
:
thus
we
vnderstand
it
more
fully
then
he
:
Yet
finde
not
out
that
thirteenth
article
,
Thou
must
beleeue
thine
owne
particular
saluation
.
For
albeit
,
I
beleeue
and
trust
in
God
,
yet
not
be●ng
sure
of
my
loue
towards
him
,
I
am
not
assured
of
saluation
,
for
as
S.
Iohn●estifieth
●estifieth
.
He
th●…●…th
not
a●ideth
in
death
.
A
man
may
be
bound
to
beleeue
his
owne
saluation
,
though
it
bee
not
among
those
twelue
Articles
of
the
Apostles
Creed
,
[
](A15735-e27530-b)o
o
12.
Art.
part
.
〈◊〉
.
Art.
4.
D.
which
your selues
denie
to
be
the
limit
of
beleefe
.
Master
Perkins
knew
,
as
well
as
you
,
that
by
one
part
of
Gods
worship
the
whole
was
signified
;
and
,
for
the
point
in
question
,
denies
your
assertion
,
viz.
that
he
cannot
be
sure
of
his
loue
towards
God
:
For
he
that
can
be
sure
he
hath
faith
,
may
be
as
sure
he
hath
loue
;
because
no
man
is
iustified
,
but
he
that
is
also
[
](A15735-e27560-b)p
p
Rom.
8.
9.
10.
sanctified
.
speaker
W.
P.
And
the
articles
concerning
Remission
of
sinnes
,
and
Life
euerlasting
,
do
include
,
and
we
in
them
acknowledge
our
speciall
faith
concerning
our
owne
saluation
.
For
to
beleeue
this
or
that
,
is
to
beleeue
there
is
such
a
thing
,
and
that
the
same
thing
belongs
to
me
:
as
when
Dauid
said
,
I
should
haue
fainted
except
I
had
beleeued
to
see
the
goodnesse
of
the
Lord
in
the
land
of
the
liuing
.
Psal.
27.
13.
speaker
D.
B.
P.
So
I
answere
to
the
second
article
,
named
by
M.
Perkins
,
that
is
,
I
beleeue
that
God
of
his
infinite
mercy
,
through
the
merits
of
Christs
Passion
doth
pardon
all
those
,
who
being
hartely
sorry
for
their
sinnes
,
doe
humblie
confesse
them
,
and
fully
purpose
to
lead
a
new
life
:
that
I
my selfe
am
such
a
one
,
I
doe
verily
hope
,
because
I
haue
as
farreforth
as
I
O
lying
Pharisie
.
could
,
to
my
knowledge
,
performed
those
things
,
which
God
requires
osme
but
because
I
am
but
a
fraile
creature
,
and
may
perhaps
not
haue
done
all
that
so
well
as
I
ought
,
or
am
not
so
well
assured
of
that
,
which
by
Gods
helpe
I
haue
done
,
I
cannot
beleeue
it
,
for
in
matter
of
faith
(
as
you
shall
heare
shortly
,
)
there
can
be
no
feare
or
doubt
.
speaker
A.
W.
He
that
will
ground
his
hope
vpon
his
performance
of
that
which
God
requires
of
him
,
as
farre
foorth
as
he
can
,
hath
no
reason
in
the
world
to
hope
for
any
pardon
.
For
who
is
so
bewitched
with
selfe-loue
,
that
hee
discernes
not
how
marueilously
he
hath
failed
in
doing
that
he
might
do
,
both
in
nature
and
grace
?
But
a
true
Christian
beleeues
that
whosoeuer
rests
vpon
God
for
saluation
by
Iesus
Christ
,
is
by
that
faith
truly
iustified
,
and
so
much
he
knowes
of
himselfe
,
though
he
be
priuie
to
many
imperfections
in
his
own
cariage
,
about
the
meanes
and
measure
of
beleeuing
.
speaker
W.
P.
It
is
answered
,
that
in
those
articles
we
onely
professe
our selues
to
beleeue
remission
of
sinnes
,
and
life
euerlasting
,
to
be
vouchsafed
to
the
people
and
Church
of
God
.
Ans.
This
indeede
is
the
exposition
of
many
,
but
it
stands
not
with
common
reason
.
For
if
that
be
all
the
faith
that
is
there
confessed
,
the
diuell
hath
as
good
a
faith
as
we
.
He
knoweth
and
beleeueth
that
there
is
a
God
:
and
that
this
God
imparteth
remission
of
sinnes
,
and
life
euerlasting
to
his
Church
.
And
to
the
ende
that
we
being
Gods
children
,
may
in
faith
go
beyond
all
the
diuels
in
hel
,
we
must
further
beleeue
,
that
remission
of
sinnes
,
and
life
euerlasting
belongs
vnto
vs
:
and
vnlesse
we
doe
particularly
applie
the
said
articles
vnto
our selues
,
we
shall
little
or
nothing
differ
from
the
diuell
,
in
making
confession
of
faith
.
speaker
D.
B.
P.
The
like
answere
is
giuen
to
the
article
of
life
euerlasting
.
I
beleeue
Matth.
19.
that
I
shal
haue
life
euerlasting
,
if
I
fulfill
that
which
our
Sauiour
taught
the
young
man
demaunding
what
he
must
doe
to
haue
life
euerlasting
:
to
wit
,
if
I
keepe
all
Gods
commaundements
,
but
because
I
am
not
assured
that
I
shall
so
doe
(
yea
the
Protestants
(
though
falsely
)
assure
vs
that
no
man
by
any
helpe
of
Gods
grace
can
so
doe
.
)
I
remaine
in
feare
.
But
(
saith
M.
Perkins
)
the
Diuell
may
so
beleeue
the
articles
of
the
creede
,
Vtterly
vntrue
:
we
say
Adam
might
haue
kept
th●m
,
and
any
man
may
now
by
the
like
measure
of
grace
.
vnlesse
we
doe
applie
those
articles
to
our selues
.
First
,
I
say
the
Diuels
,
know
to
be
true
all
that
we
doe
beleeue
,
and
therefore
are
said
by
Saint
Iames
to
b●leeue
,
but
they
want
a
necessarie
condition
of
faith
,
that
is
a
godly
and
deuou●
submission
of
their
vnderstanding
vnto
the
obedience
of
faith
,
and
so
haue
no
●aith
to
speake
properly
.
Againe
they
trust
not
in
God
for
saluation
,
no●
indeuour
not
any
manner
of
way
to
obtaine
saluation
,
as
Christians
do
,
and
so
there
is
great
difference
betweene
their
bel●…
in
the
articles
of
the
creede
,
and
ours
.
speaker
A.
W.
The
voice
of
the
Gospell
is
,
that
[
](A15735-e27860-b)q
q
Ma●●
.
16.
16.
whosoeuer
beleeues
shall
be
s●au●d
;
That
[
](A15735-e27880-b)r
r
Matth.
●9
.
17.
speech
of
our
Sauiour
,
is
not
a
direction
how
to
come
to
life
euerlasting
by
the
Gospell
.
For
it
containes
not
sorgiuenes
of
sins
,
nor
faith
in
Christ
,
[
](A15735-e27890-b)s
s
Matth.
1.
21.
Act.
10.
●3
.
the
chiefe
matter
of
it
,
but
a
le●●on
for
that
proud
Pharisie
,
that
hee
might
be
conuinced
by
his
owne
confidence
.
Which
appeares
by
that
[
](A15735-e27900-b)t
t
Matth.
19.
21
second
answere
of
our
Sauiour
,
wherein
he
shewes
,
that
the
law
requires
per
fit
obedience
,
which
he
had
not
attained
to
.
Indeede
you
Papists
,
and
some
,
I
grant
,
before
Poperie
brake
out
,
dreame
of
a
perfection
beyond
the
law
;
but
we
account
the
law
so
perfect
,
that
if
the
mans
answere
had
been
true
,
he
might
well
haue
gone
away
assured
of
heauen
,
though
he
had
giuen
neuer
a
penny
more
to
the
poore
,
but
died
the
richest
man
in
all
the
world
.
Our
claime
to
euerlasting
life
is
not
by
the
law
,
[
](A15735-e27910-b)u
u
Rom.
10.
5.
6
11.
Doe
this
,
but
by
the
Gospell
,
Beleeue
and
thou
shalt
be
saued
.
That
which
you
bring
of
the
diuels
beleeuing
,
doth
not
any
way
ouerthrow
Master
Perkins
answere
.
You
propound
two
differences
,
that
you
haue
conceiued
,
betwixt
the
faith
of
Christians
and
Diuels
;
as
if
you
would
thereby
refute
Master
Perkins
,
who
saith
not
that
their
faith
and
ours
is
all
one
,
but
that
if
no
more
be
required
but
to
beleeue
remission
of
sinnes
,
and
life
euerlasting
to
be
vouchsafed
to
the
people
and
Church
of
God
,
their
faith
is
as
good
as
ours
.
You
replie
,
that
there
are
two
differences
;
but
this
doth
not
weaken
Master
Perkins
consequence
:
if
there
be
no
more
required
,
their
faith
is
as
good
as
ours
.
You
denie
the
assumption
,
viz.
That
the
diuels
faith
is
as
good
as
ours
,
and
so
dispute
for
him
,
against
the
obiection
.
speaker
D.
B.
P.
M.
Perkins
in
his
first
exception
graunts
,
That
commonly
men
doe
not
Pag.
54.
beleeue
their
saluation
,
as
infallibly
as
they
do
the
articles
of
the
faith
(
yet
saith
he
)
some
speciall
men
doe
.
speaker
A.
W.
Whereof
I
inferre
by
his
owne
confession
,
that
our
particular
saluation
is
not
to
be
beleeued
by
faith
:
for
whatsoeuer
we
beleeue
by
faith
,
is
In
it selfe
,
because
of
Gods
word
;
to
v●
according
to
the
measure
of
our
●aith
.
Js
reuelation
from
God
but
for
●…ope
,
and
not
for
assurance
.
as
infallible
as
the
word
of
God
,
which
assureth
vs
of
it
.
Then
if
the
common
sort
of
the
faithfull
doe
not
beleeue
their
saluation
,
to
be
as
infallible
as
the
articles
of
our
creede
,
yea
as
Gods
owne
word
,
they
are
not
by
faith
assured
of
it
.
Now
that
some
speciall
good
men
,
either
by
reuelation
from
God
,
or
by
long
exercise
of
a
vertuous
life
,
haue
a
great
certainty
of
their
saluation
,
we
willingly
confesse
:
but
that
certainty
doth
rather
belong
to
a
well
grounded
hope
then
to
an
ordinary
faith
.
Your
answere
vpon
Master
Perkins
grant
is
insufficient
;
Commonly
(
saith
Master
Perkins
)
men
do
not
beleeue
their
saluation
,
as
they
doe
the
Articles
of
faith
.
Therefore
(
say
you
)
by
his
owne
confession
,
our
particular
saluation
is
not
to
be
beleeued
by
faith
.
I
denie
the
consequence
:
your
conclusion
is
not
rightly
inferred
:
men
doe
not
commonly
;
therefore
they
are
not
bound
to
doe
:
or
therefore
it
is
not
possible
they
should
.
Either
of
both
the
meanes
you
name
,
is
sufficient
to
breed
assurance
of
faith
.
For
the
former
,
who
euer
durst
imagine
that
reuelation
from
God
breedes
not
certaintie
of
faith
?
The
latter
also
passeth
hope
:
for
a
life
truly
vertuous
,
argues
true
sanctification
,
and
that
iustification
,
which
is
not
attained
to
but
by
true
faith
;
and
whosoeuer
beleeues
shall
be
saued
.
As
for
falling
away
from
faith
,
it
is
impossible
:
as
,
if
neede
be
,
shall
be
prooued
when
occasion
is
offered
.
speaker
W.
P.
Object
.
III.
We
are
taught
to
pray
for
the
pardon
of
our
sinnes
day
by
day
,
Matth.
6.
12.
and
all
this
were
needelesse
,
if
wee
could
be
assured
of
pardon
in
this
life
.
Ans.
The
fourth
petition
must
be
vnderstood
not
so
much
of
our
old
debts
or
sins
,
as
of
our
present
and
new
sinnes
:
for
as
we
goe
on
from
day
to
day
,
so
we
adde
sinne
to
sinne
:
and
for
the
pardon
of
them
we
must
humble
our selues
and
pray
.
I
answere
againe
,
that
wee
pray
for
the
pardon
of
our
sinnes
,
not
because
wee
haue
no
assurance
thereof
,
but
because
our
assurance
is
weake
and
smal
:
wee
grow
on
from
grace
to
grace
in
Christ
,
as
children
doe
to
mans
estate
by
little
and
little
.
The
heart
of
euery
beleeuer
is
like
a
vessell
with
a
narrow
necke
,
which
being
cast
into
the
sea
,
is
not
filled
at
the
first
;
but
by
reason
of
the
straight
passage
receiueth
water
droppe
by
droppe
.
God
giueth
vnto
vs
in
Christ
euen
a
sea
of
mercie
,
but
the
same
on
our
parts
is
apprehended
and
receiued
onely
by
little
and
little
,
as
faith
groweth
from
age
to
age
:
and
this
is
the
cause
why
men
hauing
assurance
pray
for
more
.
speaker
D.
B.
P.
Good
Sir
,
doe
you
not
see
how
you
ouerthrow
your selfe
?
If
your
assurance
be
but
weake
and
small
,
it
is
not
the
assurance
of
faith
,
which
is
as
great
,
and
as
strong
as
the
truth
of
God
.
We
giue
God
thankes
for
those
giftes
,
which
we
haue
receiued
at
his
bountifull
hands
,
and
desire
him
to
encrease
,
or
continue
them
if
they
In
such
measure
assured
of
.
may
be
lost
.
But
to
pray
to
God
to
giue
vs
those
things
we
are
assured
of
by
faith
,
is
as
fond
,
and
friuolous
,
as
to
pray
him
to
make
Christ
our
Lord
to
be
his
Sonne
,
or
that
there
may
be
life
euerlasting
to
his
Saints
in
heauen
,
of
which
they
are
in
full
and
assured
possession
.
And
so
these
three
Arguments
by
M.
Perkins
propounded
here
for
vs
,
are
very
substantiall
and
sufficient
,
to
assure
euery
good
Christian
,
that
he
may
well
hope
for
saluation
doing
his
duty
,
but
may
not
without
great
presumption
,
assure
him
by
faith
of
it
.
speaker
A.
W.
It
is
necessarie
for
vs
[
](A15735-e28300-b)*
*
12.
Art.
par.
〈◊〉
art.
1.
daily
to
craue
pardon
,
although
before
we
were
assured
of
it
in
some
measure
:
first
,
because
we
haue
a
commandement
,
which
must
be
simply
obeyed
:
secondly
,
because
we
must
renew
our
repentance
,
as
we
renew
our
sinnes
.
Our
assurance
,
though
it
be
weake
,
is
the
assurance
of
faith
,
failing
not
in
truth
,
for
the
nature
of
it
,
but
in
quantitie
,
for
the
measure
:
it
should
be
without
doubt
,
but
it
is
not
.
speaker
A.
W.
To
these
I
will
adde
two
or
three
others
,
which
M.
Perkins
afterwards
D.
B.
P.
And
been
replied
vpon
.
A
disorderly
order
.
seekes
to
salue
,
by
his
exceptions
as
he
tearmes
them
.
●o
his
first
exception
,
I
haue
answered
before
.
The
second
I
will
put
last
for
orders
sake
,
and
answere
to
the
third
.
Master
Perkins
hauing
answered
the
popish
obiections
propounded
by
him
,
proceeds
to
confirme
our
doctrine
by
sixe
reasons
:
whereof
the
fiue
first
are
drawne
from
the
Scriptures
.
Against
which
the
Papists
except
three
waies
.
To
those
exceptions
Master
Perkins
answeres
in
their
order
and
place
.
That
order
this
Papist
alters
,
and
to
serue
his
own
turne
,
answers
the
exceptions
,
before
he
propound
the
reasons
,
to
which
they
are
taken
.
Afterward
he
shifts
off
the
reasons
as
well
as
he
can
.
The
plainest
course
for
me
is
,
to
set
downe
Master
Perkins
words
,
and
by
A.
B.
C.
to
referre
the
reader
to
the
Papists
answers
,
and
replies
,
as
they
belong
to
Master
Perkins
disputation
.
Our
reasons
to
the
contrarie
.
speaker
W.
P.
Reason
I.
The
first
reason
may
bee
taken
from
the
nature
of
faith
,
on
this
manner
.
True
faith
is
both
an
vnfallible
assurance
and
a
particular
assurance
of
the
remission
of
sinnes
and
of
life
euerlasting
.
And
therefore
by
this
faith
,
a
man
may
bee
certainely
and
particularly
assured
of
the
remission
of
sinnes
,
and
of
life
euerlasting
.
And
therefore
by
this
faith
a
man
may
bee
certainly
and
particularly
assured
of
the
remission
of
sinnes
,
and
life
euerlasting
.
That
this
reason
may
bee
of
force
,
two
things
must
bee
prooued
:
first
,
that
true
faith
is
a
certaine
assurance
of
Gods
mercie
to
that
partie
in
whom
it
is
.
Secondly
,
that
faith
is
a
particular
assurance
thereof
.
For
the
first
,
that
faith
is
a
certaine
assurance
,
Christ
saith
to
Peter
,
Matthew
14.
31.
O
thou
of
little
faith
,
wherefore
diddest
thou
doubt
?
Where
he
makes
an
opposition
betweene
faith
and
doubting
:
whereby
giuing
vs
directly
to
vnderstand
,
that
,
To
be
certaine
,
and
to
giue
assurance
,
is
of
the
nature
of
faith
.
Rom.
4.
20.
22.
Paul
saith
of
Abraham
,
that
he
did
not
doubt
of
the
promise
of
God
through
vnbeleefe
:
but
was
strengthened
in
faith
,
and
gaue
glorie
to
God
,
beeing
fully
assured
,
that
hee
which
had
promised
was
able
to
doe
it
:
where
I
obserue
first
,
that
doubting
is
made
a
fruit
of
vnbeleefe
:
and
therfore
vnfallible
certainty
and
assurance
,
being
contrary
to
doubting
,
must
needes
proceede
from
true
faith
:
considering
that
contrary
effects
come
of
contrary
causes
:
and
contrary
causes
produce
contrarie
effects
.
Secondly
I
note
,
that
the
strength
of
Abrahams
faith
did
stand
in
fulnes
of
assurance
:
for
the
text
saith
,
hee
was
strengthened
in
the
faith
,
beeing
fully
assured
:
and
againe
,
Heb.
11.
1.
true
sauing
faith
is
said
to
bee
the
ground
and
subsistence
of
things
hoped
for
:
and
the
euidence
or
demonstration
of
things
that
are
not
seene
:
but
faith
can
be
no
ground
or
euidence
of
things
,
vnles
it
bee
for
nature
certaintie
it selfe
:
and
thus
the
first
point
is
manifest
.
The
second
,
that
sauing
faith
is
a
particular
assurance
,
is
proued
by
this
,
that
the
property
of
faith
is
to
apprehend
and
applie
the
promise
,
and
the
thing
promised
,
Christ
with
his
benefits
.
Ioh.
1.
12.
As
many
,
saith
Saint
Iohn
,
as
receiued
him
,
to
them
he
gaue
power
to
be
the
sonnes
of
God
,
namely
to
them
that
beleeue
in
his
name
.
In
these
words
to
beleeue
in
Christ
,
and
to
receiue
Christ
,
are
put
for
one
and
the
same
thing
.
Now
to
receiue
Christ
,
is
to
apprehend
and
applie
him
with
all
his
benefits
vnto
our selues
,
as
he
is
offered
in
the
promises
of
the
Gospell
.
For
in
the
sixt
chapter
following
,
first
of
all
he
sets
forth
himselfe
not
only
as
a
Redeemer
generallie
,
but
also
as
the
bread
of
life
,
and
the
water
of
life
:
secondly
,
he
sets
forth
his
best
hearers
,
as
eaters
of
his
bodie
,
and
drinkers
of
his
blood
:
and
thirdly
,
he
intends
to
prooue
this
conclusion
,
that
to
eate
his
bodie
,
and
to
drinke
his
blood
,
and
to
beleeue
in
him
,
are
all
one
.
Now
then
if
Christ
be
as
foode
,
and
if
to
eate
and
drinke
the
bodie
and
blood
of
Christ
,
be
to
beleeue
in
him
,
then
must
there
be
a
proportion
betweene
eating
and
beleeuing
.
Looke
then
as
there
can
be
no
eating
without
taking
or
receiuing
of
meate
,
so
no
beleeuing
in
Christ
without
a
spirituall
receiuing
and
apprehending
of
him
.
And
as
the
bodie
hath
his
hand
,
mouth
,
and
stomacke
whereby
it
taketh
,
receiueth
,
and
digesteth
meate
for
the
nourishment
of
euery
part
:
so
likewise
in
the
soule
there
is
a
faith
,
which
is
both
hand
,
mouth
and
stomacke
to
apprehend
,
receiue
,
and
applie
Christ
and
all
his
merits
for
the
nourishment
of
the
soule
.
And
Paul
saith
yet
more
plainely
,
That
through
●aith
we
receiue
the
promise
of
the
spirit
,
Gal.
3.
14.
Now
as
the
propertie
of
apprehending
and
applying
of
Christ
belongeth
to
faith
,
so
it
agreeth
not
to
hope
,
loue
,
confidence
,
or
any
other
gift
or
grace
of
God
.
But
first
by
●aith
wee
must
apprehend
Christ
,
and
applie
him
to
our selues
,
before
we
can
haue
any
hope
or
confidence
in
him
.
And
this
applying
seemes
not
to
be
done
by
any
affection
of
the
will
,
but
by
a
supernaturall
act
of
the
mind
,
which
is
to
acknowledge
,
set
downe
and
beleeue
that
remission
of
sinnes
,
and
life
euerlasting
by
the
merit
of
Christ
,
belong
to
vs
particularly
.
To
this
which
I
haue
saide
agreeth
Augustine
,
Why
preparest
thou
Tract.
25
in
Ioh.
teeth
and
bellie
?
Beleeue
,
and
thou
hast
eaten
.
And
,
tract
50.
How
shall
I
reach
my
hand
into
heauen
,
that
I
may
hold
him
sitting
there
?
Send
vp
thy
faith
,
and
thou
la●est
holde
on
him
.
And
Bernard
saith
,
Homil.
in
Cant.
76.
Where
he
is
thou
canst
not
come
now
:
yet
goe
to
follow
him
and
seeke
him
;
beleeue
and
thou
hast
found
him
:
for
to
beleeue
is
to
find
.
Chrysost.
on
Mark
,
homil.
10.
Let
vs
beleeue
,
and
we
see
Iesus
present
before
vs
.
Ambr.
on
Luk.
lib.
6.
cap.
8.
By
faith
Christ
is
touched
,
by
faith
Christ
is
seene
.
Tertul.
de
resurrect.
carnis
:
He
must
be
chewed
by
vnderstanding
,
and
be
digested
by
faith
.
Reason
II.
Whatsoeuer
the
holy
Ghost
testifieth
vnto
vs
,
that
we
may
,
yea
that
we
must
certainely
by
B.
faith
beleeue
:
but
the
holy
Ghost
doth
particularly
testifie
vnto
vs
our
adoption
,
the
remission
of
our
sinnes
,
and
the
saluation
of
our
soules
;
and
therefore
wee
may
and
must
particularly
and
certainely
by
faith
beleeue
the
same
.
The
first
part
of
this
reason
is
true
,
and
cannot
be
denied
of
any
.
The
second
part
is
prooued
thus
:
Saint
Paul
saith
,
Rom.
8.
15.
We
haue
not
receiued
the
spirit
of
bondage
to
feare
:
but
the
spirit
of
adoption
,
whereby
we
crie
Abba
,
father
:
adding
further
,
that
the
same
spirit
beareth
witnesse
with
our
spirits
,
that
we
are
the
children
of
God
.
Where
the
Apostle
maketh
two
witnesses
of
our
adoption
:
the
spirit
of
God
,
and
our
spirits
,
that
is
,
the
conscience
sanctified
by
the
holy
Ghost
.
The
Papists
to
elude
this
reason
,
alleadge
that
the
spirit
of
God
doth
indeede
witnesse
of
our
adoption
,
by
some
comfortable
feelings
of
Gods
loue
and
fauour
,
being
such
as
are
weake
and
oftentimes
deceitfull
.
But
by
their
leaues
,
the
testimonie
of
the
spirit
is
more
then
a
bare
sense
or
feeling
of
Gods
grace
:
for
it
is
called
the
pledge
and
earnest
of
Gods
spirit
in
our
hearts
,
2.
Cor.
1.
21.
and
therefore
it
is
fit
to
take
away
all
occasion
of
doubting
of
our
saluation
:
as
in
a
bargaine
,
the
earnest
is
giuen
betweene
the
parties
,
to
put
all
out
of
question
.
Bernard
saith
,
That
the
testimonie
of
the
spirite
is
a
most
sure
testimonie
:
Epist.
107.
Reason
III.
That
which
we
must
pray
for
by
C.
Gods
commandement
,
that
we
must
beleeue
:
but
euery
man
is
to
pray
for
the
pardon
of
his
owne
sinnes
,
and
for
life
euerlasting
:
of
this
there
is
no
question
:
therfore
he
is
bound
to
beleeue
the
same
.
The
proposition
is
most
of
all
doubtfull
:
but
it
is
proued
thus
.
In
euery
petition
there
must
be
two
things
:
a
desire
of
the
things
we
aske
,
and
a
particular
faith
whereby
we
beleeue
,
that
the
thing
we
aske
shall
be
giuen
vnto
vs
.
So
Christ
saith
,
Whatsoeuer
ye
desire
when
you
pray
,
beleeue
that
you
shall
haue
it
,
and
it
shall
be
giuen
vnto
you
.
And
S.
Iohn
further
noteth
out
this
particular
faith
,
calling
it
our
assurance
that
God
1.
Iob.
5.
14.
will
giue
vnto
vs
,
whatsoeuer
we
aske
according
to
his
will
.
And
hence
it
is
,
that
in
euery
petition
there
must
be
two
grounds
:
a
commaundement
to
warrant
vs
in
making
a
petition
,
and
a
promise
to
assure
vs
of
the
accomplishment
thereof
.
And
vpon
both
these
,
followes
necessarily
an
application
of
the
things
we
aske
to
our selues
.
Reason
IIII.
Whatsoeuer
God
commandeth
in
D.
the
Gospell
,
that
a
man
must
and
can
performe
:
but
God
in
the
Gospell
commandeth
vs
to
beleeue
the
pardon
of
our
owne
sinnes
,
and
life
euerlasting
:
and
therefore
we
must
beleeue
thus
much
,
and
may
be
assured
thereof
.
This
proposition
is
plaine
by
the
distinction
of
the
commandements
of
the
law
,
and
of
the
Gospell
.
The
commandements
of
the
law
shew
vs
what
we
must
doe
,
but
minister
no
power
to
performe
the
thing
to
be
done
:
but
the
doctrine
and
commaundements
of
the
Gospell
doe
otherwise
:
and
therefore
they
are
called
spirit
and
life
:
God
with
Ioh.
6.
36.
the
commaundement
giuing
grace
that
the
thing
prescribed
may
be
done
.
Now
this
is
a
commandement
of
the
Gospell
,
to
beleeue
remission
of
sinnes
:
for
it
was
the
substance
of
Christs
ministery
,
repent
and
beleeue
the
Gospell
.
And
that
is
not
generally
to
beleeue
that
Christ
is
a
Sauiour
,
and
that
the
promises
made
in
him
are
true
(
for
so
the
diuels
beleeue
with
trembling
:
)
but
it
is
particularly
to
beleeue
that
Christ
is
my
Sauiour
,
and
that
the
promises
of
saluation
in
Christ
belong
in
speciall
to
me
,
as
Saint
Iohn
saith
.
This
is
his
commaundement
that
we
beleeue
in
the
name
of
Iesus
Christ
:
now
to
beleeue
in
Christ
is
to
put
confidence
in
him
:
which
none
can
doe
,
vnlesse
he
be
first
assured
of
his
loue
and
fauour
.
And
therefore
in
as
much
,
as
we
are
enioyned
to
put
our
confidence
in
Christ
,
we
are
also
enioyned
to
beleeue
our
reconciliation
with
him
,
which
stands
in
the
remission
of
our
sins
,
and
our
acceptation
to
life
euerlasting
.
Reason
V.
Whereas
the
Papists
teach
,
that
a
man
E.
may
be
assured
of
his
saluation
by
hope
:
euen
hence
it
followes
,
that
he
may
be
vnfalliblie
assured
therof
.
For
the
property
of
true
and
liuely
hope
is
neuer
to
make
a
man
ashamed
.
Rom.
5.
5.
And
true
hope
followeth
faith
and
euer
presupposeth
certeintie
of
faith
;
neither
can
any
man
truly
hope
for
his
saluation
vnlesse
by
faith
he
be
certeinly
assured
thereof
in
some
measure
.
Exception
I.
The
Popish
Doctors
take
exception
to
F.
these
reasons
on
this
manner
.
First
they
say
,
it
cannot
be
proued
that
a
man
is
as
certaine
of
saluation
by
faith
,
as
he
is
of
the
articles
of
the
creed
.
I
answere
,
First
they
proue
thus
much
that
we
ought
to
be
as
cert●ine
of
the
one
as
of
the
other
.
For
looke
what
commandement
we
haue
to
beleeue
the
articles
of
our
faith
:
the
like
we
haue
inio●ning
vs
to
beleeue
the
pardon
of
our
owne
sins
,
as
I
haue
proued
.
Secondly
,
these
arguments
proue
it
to
be
the
nature
or
essential
property
of
faith
,
as
certeinly
to
assure
man
of
his
saluation
,
as
it
doth
assure
him
of
the
articles
which
he
beleeueth
.
And
howsoeuer
commonly
men
do
not
beleeue
their
saluation
as
vnfallible
,
as
they
do
their
articles
of
faith
:
yet
some
speciall
men
doe
:
hauing
Gods
word
applied
by
the
spirit
as
a
sure
ground
of
their
faith
,
whereby
they
beleeue
their
owne
saluation
,
as
they
haue
it
for
a
ground
of
the
articles
of
their
faith
.
Thus
certeinly
was
Abraham
assured
of
his
owne
saluation
:
as
also
the
Prophets
and
Apostles
,
and
the
Martyrs
of
God
in
all
ages
:
whereupon
without
doubting
they
haue
bin
content
to
lay
downe
their
liues
for
the
name
of
Christ
:
in
whom
they
were
assured
to
receiue
eternall
happines
.
And
there
is
no
question
,
but
there
be
many
now
,
that
by
long
and
often
experience
of
Gods
mercy
,
and
by
the
inward
certificate
of
the
holy
Ghost
,
haue
attained
to
full
assurance
of
their
saluation
.
II.
Exception
.
Howsoeuer
a
man
may
be
assured
of
his
present
estate
,
yet
no
man
is
certeine
of
his
perseuerance
G.
vnto
the
end
.
Ans.
It
is
otherwise
:
for
in
the
sixt
petition
,
lead
vs
not
into
temptation
,
we
pray
that
God
would
not
suffer
vs
to
be
wholy
ouercome
of
the
diuell
in
any
temptation
:
and
to
this
petition
we
haue
a
promise
answerable
,
1.
Cor.
10.
That
God
with
temptation
will
giue
an
issue
:
and
therefore
howsoeuer
the
diuell
may
buffit
,
molest
,
and
wound
the
seruants
of
God
,
yet
shall
he
neuer
be
able
to
ouercome
them
.
Againe
,
hee
that
is
once
a
member
of
Christ
,
can
neuer
be
wholy
cut
off
.
And
if
any
by
sinne
were
wholy
seuered
from
Christ
for
a
time
,
in
his
recouery
he
is
to
be
baptized
the
second
time
:
for
baptisme
is
the
sacrament
of
initiation
or
ingrafting
into
Christ
.
By
this
reason
we
should
as
often
be
baptized
as
we
fall
into
any
sinne
,
which
is
absurd
.
Againe
,
Saint
Iohn
saith
,
1.
Iohn
2.
19.
They
went
out
from
vs
,
but
they
were
not
of
vs
:
for
if
they
had
been
of
vs
,
they
would
haue
continued
with
vs
.
Where
he
taketh
it
for
graunted
,
that
such
as
be
once
in
Christ
shall
neuer
wh●ly
bee
seuered
or
fall
from
him
.
Though
our
communion
with
Christ
may
be
lessened
,
yet
the
vnion
and
the
bond
of
coniunction
can
neuer
be
dissolued
.
III.
Exception
.
They
say
,
we
are
indeede
to
beleeue
H.
our
saluation
on
Gods
part
:
but
wee
must
needes
doubt
in
regard
of
our selues
:
because
the
promises
of
remission
of
sinnes
are
giuen
vpon
condition
of
mans
faith
and
repentance
.
Now
we
cannot
(
say
they
)
be
assured
that
we
haue
true
faith
and
repentance
,
because
we
may
lie
in
secret
sinnes
;
and
so
want
that
indeed
,
which
we
suppose
our selues
to
haue
.
Answ.
I
say
againe
,
he
that
doth
truly
repent
and
beleeue
,
doth
by
Gods
grace
know
that
he
doth
repent
and
beleeue
:
for
else
Paul
would
neuer
haue
said
,
Prooue
your selues
whether
you
be
in
the
faith
or
not
:
and
the
same
Apostle
saith
,
2.
Cor.
12.
We
haue
not
receiued
the
spirit
of
the
world
,
but
the
spirit
which
is
of
God
,
that
we
might
know
the
things
which
are
giuen
of
God
:
which
things
are
not
onely
life
euerlasting
,
but
iustification
,
sanctification
,
and
such
like
.
And
as
for
secret
sinnes
they
cannot
make
our
repentance
void
:
for
he
that
truly
repenteth
of
his
knowne
sinnes
,
repenteth
also
of
such
as
be
vnknowne
,
and
receiueth
the
pardon
of
them
all
.
God
requireth
not
an
expresse
or
speciall
repentance
of
vnknowne
sinnes
:
but
accepts
it
as
sufficient
,
if
we
repent
of
them
generally
:
as
Dauid
saith
,
Psal.
●9
.
Who
knowes
the
errors
of
this
life
?
forgiue
me
my
secret
sinnes
.
And
whereas
they
adde
that
faith
and
repentance
must
be
sufficient
:
I
answere
that
the
sufficiencie
of
our
faith
and
repentance
,
stands
in
the
trueth
and
not
in
the
measure
or
perfection
thereof
;
and
the
trueth
of
both
where
they
are
,
is
certainely
discerned
.
Reason
VI.
The
iudgement
of
the
auncient
I.
Church
.
[
](A15735-e29220-b)*
*
De
verbis
De●
Serm.
28.
August
.
Of
an
euill
seruant
thou
art
made
a
good
child
,
therefore
presume
not
of
thine
owne
doing
,
but
of
the
grace
of
Christ
:
it
is
not
arrogancie
but
faith
:
to
acknowledge
what
thou
hast
receiued
,
is
not
pride
but
deuotion
.
And
,
[
](A15735-e29260-b)*
*
Tract.
5.
in
Epist.
Ioh.
Let
no
man
aske
another
man
,
but
returne
to
his
owne
heart
:
if
he
finde
charitie
there
,
he
hath
securitie
for
his
passage
from
life
to
death
.
Hilar.
in
Matth.
5.
The
kingdome
of
heauen
which
our
Lord
professed
to
be
in
himselfe
,
his
will
is
that
it
must
be
hoped
for
,
without
any
doubtfulnesse
of
vncertaintie
will
at
all
.
Otherwise
there
is
no
iustification
by
faith
,
if
faith
it selfe
be
made
doubtfull
.
Bernard
in
his
epist.
107.
Who
is
the
iust
man
but
he
that
being
loued
of
God
,
loues
him
againe
?
which
comes
not
to
passe
but
by
the
spirit
reuealing
by
Faith
the
eternall
purpose
of
God
of
his
Saluation
to
come
.
Which
reuelation
is
nothing
else
but
the
infusion
of
spirituall
grace
:
by
which
,
when
the
deedes
of
the
flesh
are
mortified
,
the
man
is
prepared
to
the
kingdome
of
heauen
—
.
Together
receiuing
in
one
spirit
that
whereby
he
may
presume
that
he
is
loued
and
also
loue
againe
—
.
To
conclude
,
the
Papists
haue
no
great
cause
to
dissent
from
vs
in
this
poynt
.
For
they
teach
and
professe
,
that
they
doe
by
a
speciall
faith
beleeue
their
owne
saluation
certainely
and
vnfallibly
in
respect
of
God
,
that
promiseth
.
Now
the
thing
which
hindreth
them
is
their
owne
indisposition
and
vnworthinesse
(
as
they
say
)
which
keepes
them
from
being
certaine
otherwise
then
in
a
likely
hope
.
But
this
hinderance
is
easily
remoued
,
if
men
will
iudge
indifferently
.
For
first
of
all
,
in
regard
of
our selues
and
our
disposition
we
cannot
be
certaine
at
all
,
but
must
despaire
of
saluation
euen
to
the
very
death
.
We
cannot
bee
sufficiently
disposed
so
long
as
wee
liue
in
this
world
,
but
must
alwaies
say
with
Iacob
,
I
am
lesse
then
all
thy
mercies
,
Gen.
32.
and
with
Dauid
,
Enter
not
into
iudgement
with
thy
seruant
,
O
Lord
,
for
none
liuing
shall
bee
iustified
in
thy
sight
:
and
with
the
Centurion
,
Lord
I
am
not
worthie
,
that
thou
shouldest
come
vnder
my
roofe
,
Matth.
8.
Secondly
God
in
making
promise
of
saluation
respects
not
mens
worthines
.
For
he
chose
vs
to
life
euerlasting
when
we
were
not
:
hee
redeemed
vs
from
death
being
enemies
:
and
intitles
vs
to
the
promise
of
saluation
,
if
we
acknowledge
our selues
to
be
sinners
,
Matth.
9.
If
wee
labour
and
trauaile
vnder
the
burden
of
them
.
Matth.
11.
If
we
hunger
and
thirst
after
grace
.
Ioh.
7.
37.
And
these
things
we
may
certenly
and
sensibly
perceiue
in
our selues
:
and
when
we
finde
them
in
vs
,
though
our
vnworthinesse
be
exceeding
great
,
it
should
not
hinder
our
assurance
.
For
God
makes
manifest
his
power
in
our
weakenesse
,
2.
Cor.
12.
and
he
will
not
breake
the
bruised
reede
,
nor
quench
the
smoking
flaxe
.
Isai
,
42.
Thirdly
,
if
a
man
loue
God
for
his
mercies
sake
,
and
haue
a
true
hope
of
saluation
by
Christ
,
he
is
in
Christ
,
and
hath
fellowship
with
him
:
and
he
that
is
in
Christ
,
hath
all
his
vnworthines
and
wants
laid
on
Christ
,
and
they
are
couered
and
pardoned
in
his
death
:
and
in
respect
of
our selues
thus
considered
,
as
we
are
in
Christ
;
wee
haue
no
cause
to
wauer
,
but
to
be
certaine
of
our
saluation
,
and
that
in
regard
of
our selues
.
speaker
D.
B.
P.
The
Catholikes
say
,
we
are
indeed
to
beleeue
our
saluation
on
Gods
part
,
who
is
desirous
of
all
mens
saluation
,
very
rich
in
mercy
,
and
able
to
saue
vs
,
but
our
feare
riseth
in
regard
of
our selues
,
because
the
promises
of
remission
of
sinnes
depend
vpon
our
true
repentance
:
Vnlesse
you
doe
Penance
,
yee
shall
all
perish
.
And
the
promises
of
saluation
,
are
made
vpon
condition
of
Luk.
13.
keeping
Gods
commaundements
.
If
thou
wilt
enter
into
life
keepe
the
commaundements
.
Againe
,
No
man
shall
be
crowned
,
except
he
combat
Matth
19.
2.
Tim.
2.
lawfullie
.
Now
we
not
knowing
whether
we
shall
well
performe
these
things
required
by
God
at
our
hands
,
haue
iust
cause
to
feare
,
least
God
doe
not
on
his
part
,
performe
that
which
he
promiseth
vpon
such
conditions
.
M
Perkins
answereth
,
That
for
faith
,
and
true
repentance
,
euery
man
that
hath
them
,
knoweth
well
that
he
hath
them
.
To
which
I
replie
,
that
for
F.
Iustifying
faith
is
in
the
will
,
if
not
wholy
,
yet
principally
.
faith
being
rightly
taken
,
it
may
be
knowne
of
the
party
that
hath
it
,
because
it
is
a
light
of
the
vnderstanding
,
and
so
being
like
a
lampe
,
may
be
easily
seene
:
but
true
repentance
requires
besides
faith
,
both
hope
,
and
charity
,
which
are
seated
in
the
darke
corners
of
the
will
,
and
cannot
by
faith
be
seene
in
themselues
,
but
are
knowne
by
their
effects
:
which
being
also
vncertaine
do
make
but
coniectures
and
a
probable
opinion
.
speaker
A.
W.
Your
replie
is
nothing
,
but
a
bare
deniall
of
that
which
Master
Perkins
answered
,
whereas
you
should
haue
disproued
it
.
There
is
no
lesse
doubt
of
faith
than
of
repentance
,
by
your
owne
reason
:
for
that
also
hath
it
seate
in
the
will
,
being
a
resting
,
or
relying
vpon
God
,
for
saluation
by
Christ
.
The
effects
both
of
the
one
and
of
the
other
are
as
certainly
discerned
by
a
Christian
,
as
ordinarie
trust
in
men
,
and
worldly
sorrow
,
by
a
naturall
man
.
speaker
D.
B.
P.
So
that
place
of
S.
Paul
may
be
omitted
where
he
saith
.
Proue
your selues
whether
you
be
in
saith
or
no.
.
Because
we
accord
that
it
may
be
2.
Cor.
13.
tried
by
vs
,
whether
we
haue
faith
or
no
:
although
I
know
well
,
that
S.
Pauls
words
carry
a
farre
different
sense
.
But
let
that
passe
as
impertinent
.
speaker
A.
W.
It
is
not
amisse
for
you
to
haue
it
omitted
;
because
it
[
](A15735-e29730-b)x
x
2.
Cor.
13.
5.
makes
so
plainly
against
you
,
the
Apostle
speaking
there
of
such
a
faith
,
as
necessarily
hath
hope
and
charitie
ioyned
with
it
.
When
you
shew
another
sense
,
you
shall
haue
another
answere
.
speaker
D.
B.
P.
To
the
other
.
That
we
haue
receiued
the
spirit
,
which
is
of
God
,
that
1.
Cor.
2.
12.
we
might
know
the
things
which
are
giuen
of
God
.
What
things
these
are
which
the
spirit
reuealeth
to
vs
,
S.
Paul
teacheth
in
the
same
place
,
That
which
the
eye
hath
not
seene
,
nor
eare
hath
heard
,
&c.
God
hath
prepared
for
them
,
that
loue
him
:
but
to
vs
,
God
hath
reuealed
by
his
Spirit
:
All
this
is
true
:
but
who
they
be
that
shall
attaine
to
that
blessed
Banquet
by
God
so
prepared
.
God
onely
knoweth
,
and
by
his
spirit
reuealeth
it
to
very
few
.
And
will
you
learne
out
of
S.
Ierome
that
auncient
Doctor
,
the
cause
why
?
Therefore
(
saith
he
)
it
is
put
ambiguous
and
left
vncertaine
,
In
3.
capu●
Ioh.
that
while
men
are
doubtfull
of
their
saluation
,
they
may
doe
Penance
more
manfully
,
and
so
may
moue
God
to
take
compassion
on
them
.
An other
reason
of
this
vncertaintie
,
yeeldeth
S.
Augustine
in
these
De
cor.
&
gra.
cap.
13.
Lib.
9.
moral
.
cap.
17.
words
:
In
this
place
of
temptation
,
such
is
our
infirmity
,
that
assurednes
,
might
engender
pride
.
To
this
agreeth
S.
Gregorie
,
saying
:
If
we
know
our selues
to
haue
grace
,
we
are
proud
..
So
that
to
strike
downe
the
pride
of
our
harts
,
and
to
humble
vs
,
and
to
make
vs
trauaile
more
carefully
in
the
workes
of
mortification
,
God
doth
not
ordinarily
assure
men
at
the
first
of
their
owne
saluation
:
but
to
cheere
vp
their
harts
on
the
otherside
,
doth
put
them
in
great
hope
of
it
,
like
to
a
discreet
and
good
Lord
,
who
will
not
at
the
first
entrance
into
his
seruice
,
infeafe
his
seruant
in
the
fee
simpleof
those
lands
,
which
after
vpon
his
good
deserts
he
meaneth
to
bestow
on
him
.
speaker
A.
W.
The
things
[
](A15735-e29970-b)y
y
1.
Cor.
2.
12.
there
spoken
of
,
are
by
the
spirit
of
God
made
knowne
to
true
Christians
,
not
only
that
they
are
prepared
for
some
,
but
that
they
themselues
haue
their
part
in
them
.
Neither
doth
S.
Hierome
say
any
thing
to
the
contrarie
;
but
only
shewes
,
that
God
doth
not
giue
men
knowledge
how
hee
will
deale
with
them
concerning
outward
punishment
;
because
he
would
haue
them
the
more
earnest
to
repent
,
and
crie
for
mercie
.
It
is
saftie
he
speakes
of
,
such
as
the
Niniuites
obtained
by
prayer
and
fasting
,
not
euerlasting
saluation
.
But
let
it
be
vnderstood
of
euerlasting
life
:
none
of
these
ancient
writers
say
,
that
either
we
ought
not
,
or
cannot
be
assured
by
faith
of
our
saluation
;
but
onely
thus
much
may
be
concluded
out
of
them
,
that
the
measure
of
our
assurance
is
not
perfect
,
to
the
end
we
may
be
more
carefull
to
pray
for
pardon
,
and
in
lesse
danger
of
being
puft
vp
.
speaker
D.
B.
P.
This
is
another
kind
of
Doctrine
,
then
that
which
M.
Perkins
in
his
last
supplie
deliuereth
,
to
witte
:
That
if
we
regard
our
owne
indiseosition
,
we
must
dispaire
,
because
we
be
not
worthy
of
his
mercy
.
Not
so
good
Sir
,
Because
we
know
that
he
bestoweth
mercy
vpon
the
vnworthie
,
at
the
first
iustification
of
a
sinner
,
but
will
not
admit
into
the
Kingdome
of
heauen
any
vnworthy
,
but
giues
men
grace
while
they
liue
to
worke
,
that
they
are
made
worthy
of
his
heauenly
Kingdome
according
to
that
:
They
shall
walke
with
me
in
whites
,
because
they
are
worthy
,
but
of
this
more
fully
in
the
chapter
of
merits
.
Apoc.
3.
4.
speaker
A.
W.
Master
Perkins
speakes
not
of
vnworthines
onely
,
but
of
indisposition
also
;
which
is
a
reason
to
make
euery
one
despaire
,
in
regard
of
himselfe
,
though
in
respect
of
Gods
mercie
he
may
conceiue
some
hope
.
For
if
no
man
should
find
fauour
,
but
he
that
is
disposed
or
fitted
for
it
perfectly
,
sure
wee
must
needes
despaire
of
attaining
to
that
fitnes
;
how
can
we
,
in
respect
of
that
,
looke
for
saluation
?
the
worthines
which
is
in
them
that
shall
come
to
heauen
,
is
both
in
Christ
,
by
whom
they
are
worthie
,
as
members
of
his
mysticall
bodie
,
and
also
in
themselues
,
who
,
departing
out
of
this
world
,
are
made
perfectly
righteous
by
inherent
righteousnes
,
which
before
was
begun
in
them
.
speaker
D.
B.
P.
If
God
bidde
vs
pray
,
that
we
fall
not
into
temptation
,
and
promiseth
G.
1.
Cor.
10.
an
issue
forth
:
then
the
assurance
depends
vpon
prayer
,
and
not
vpon
our
former
faith
.
What
then
if
wee
doe
not
pray
so
as
we
should
?
may
not
the
enemy
then
,
not
only
wound
,
but
kill
vs
to
?
it
cannot
be
denied
:
and
therein
,
as
in
diuers
other
workes
of
pietie
,
many
haue
been
too
too
slacke
as
the
pitifull
fall
of
thousands
haue
taught
vs
.
speaker
A.
W.
Master
Perkins
doth
not
say
,
that
prayer
doth
assure
vs
of
perseuerance
;
but
that
wee
resting
vpon
God
by
faith
,
and
calling
on
him
,
are
vpheld
from
falling
away
;
not
because
our
prayer
is
,
for
the
manner
and
measure
,
such
as
it
ought
to
be
(
for
all
should
be
perfect
)
but
because
God-hath
promised
to
keepe
his
children
,
and
,
that
he
may
fulfill
his
promise
,
stirres
them
vp
to
pray
,
according
to
his
will
,
though
with
many
imperfections
.
speaker
D.
B.
P.
Oh
saith
M.
Perkins
,
it
cannot
be
,
that
he
which
was
once
a
member
of
Christ
,
can
euer
after
be
wholy
cut
off
.
O
shamelesse
assertion
,
and
contrary
O
●dle
and
salse
exclamation
!
to
many
plaine
texts
,
and
examples
of
holy
Scriptures
:
Doth
not
our
Sauiour
say
in
expresse
words
,
That
euery
braunch
in
me
not
bearing
f●…
,
he
will
take
it
away
?
And
againe
,
If
any
abide
not
in
me
,
he
shall
be
cast
forth
as
the
branch
,
and
shall
wither
,
and
be
cast
into
the
fire
:
which
Ioh.
15.
doth
demonstrate
,
that
some
which
were
members
of
Christ
,
be
wholie
cut
off
,
and
that
for
euer
.
Are
we
not
by
faith
made
members
of
Christ
by
our
aduersaries
owne
confession
?
and
doth
not
our
blessed
Sauiour
say
,
expounding
the
Parable
of
the
sower
,
That
the
seed
which
fell
vpon
the
rocke
,
doth
signifie
them
,
who
with
ioy
receiue
the
word
,
and
these
I●ke
8.
(
saith
he
)
haue
no
roote
,
but
for
a
time
they
beleeue
,
and
in
time
of
temptation
,
reuolt
.
Doth
not
S.
Paul
in
expresse
tearmes
say
,
That
some
hauing
1.
Tim.
1.
19.
faith
and
good
conscience
,
expelling
good
conscience
,
haue
made
shipwrack
of
their
faith
:
of
whom
were
by
name
,
Hymenaeus
,
and
Alexander
.
The
like
,
That
in
the
last
daies
,
some
should
reuolt
from
the
faith
:
Againe
,
That
1.
Tim.
4.
1.
Tim.
6.
some
for
couetousnes
sake
,
had
erred
from
the
saith
.
speaker
A.
W.
Doe
you
call
that
a
shamelesse
assertion
,
which
is
so
oft
auowed
by
our
Sauiour
himselfe
?
[
](A15735-e30430-b)a
a
Ioh.
4.
13.
14.
He
that
drinkes
of
that
water
that
I
shall
giue
him
,
shall
neuer
thirst
,
but
it
shall
be
in
him
a
well
of
water
springing
vp
to
euerlasting
life
.
Againe
,
[
](A15735-e30450-b)b
b
Ioh.
10.
27.
28
My
sheepe
heare
my
voyce
,
and
I
know
them
,
and
they
follow
me
,
and
I
giue
them
eternall
life
;
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
hand
.
And
in
another
place
,
[
](A15735-e30470-b)c
c
Ioh.
6.
35.
Vers.
40.
I
am
the
bread
of
life
,
he
that
comes
to
me
shall
not
hunger
;
and
he
that
beleeues
in
me
,
shall
neuer
thirst
.
This
is
the
will
of
him
that
sent
me
,
that
euery
one
that
sees
the
Sonne
,
and
beleeues
in
him
,
should
haue
euerlasting
life
,
and
I
will
raise
him
vp
at
the
last
day
.
Now
the
places
you
alleage
prooue
no
more
,
but
that
,
if
any
man
fall
away
from
Christ
,
he
shall
perish
:
and
that
some
may
forsake
the
truth
of
doctrine
,
or
,
hauing
had
some
shew
of
a
iustifying
faith
for
a
time
,
may
afterward
manifest
themselues
not
to
haue
beleeued
in
Christ
to
iustification
.
Of
the
former
kinde
are
those
two
places
of
Iohn
:
of
the
latter
all
the
rest
.
speaker
D.
B.
P.
And
for
example
amongst
other
,
take
Saul
the
first
King
of
Israell
,
There
is
no
such
testimonie
of
him
any
where
.
1.
Reg.
19.
1.
Reg.
15.
&
16
Act.
8.
who
was
at
his
election
(
as
the
holy
Ghost
witnesseth
)
so
good
a
man
,
that
there
was
no
better
then
he
in
Jsraell
,
and
yet
became
reprobate
,
as
is
in
the
Scripture
signified
.
The
like
is
probable
of
Salomon
,
and
in
the
new
Testament
of
Judas
the
traytour
,
and
Simon
Magus
whom
S.
Luke
saith
,
that
he
also
himselfe
beleeued
,
and
after
became
an
Arch
heretike
,
and
so
died
:
the
like
almost
may
be
verified
of
all
Arch-heretikes
,
who
before
they
fell
,
were
of
the
faithfull
.
speaker
A.
W.
That
you
say
of
Saul
is
vtterly
false
:
for
the
Scripture
neither
in
that
text
,
nor
any
where
else
,
speakes
so
of
him
.
And
indeed
how
could
it
,
Samuel
being
then
aliue
,
so
holie
and
good
a
man
?
But
the
place
you
meane
is
in
[
](A15735-e30670-b)d
d
1.
Sam.
9.
20.
the
ninth
chapter
,
where
Samuel
saith
to
him
,
whose
shall
all
the
best
things
of
Israel
be
?
as
your
translation
reades
it
.
That
is
(
saith
[
](A15735-e30700-b)e
e
Cuius
enim
optima
quaeque
Israel
?
Lyra
ibi
.
your
glosse
)
the
dignitie
of
the
King
,
who
may
take
the
best
things
of
the
people
subiect
to
him
.
[
](A15735-e30720-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
goodly
things
,
saith
the
70.
All
that
is
to
be
desired
,
Pagnin
.
What
soeuer
is
to
[
](A15735-e30770-b)g
g
Expedibile
,
Pagnin
,
Vatablns
.
be
desired
in
Israel
(
saith
Vatablus
)
and
in
his
marginall
note
;
All
the
desire
of
Israel
:
as
if
he
should
say
,
Thou
shalt
be
King
of
Israel
.
And
this
agrees
both
with
the
word
,
and
with
the
context
:
Care
not
for
the
asses
,
saith
Samuel
,
for
they
are
found
,
and
besides
,
whose
shall
all
the
wealth
of
Israel
be
?
Thus
haue
you
graced
Saul
,
and
belied
the
holy
Ghost
;
so
haue
you
disgraced
Salomon
,
whom
the
holy
Ghost
honored
with
speaking
by
his
mouth
,
and
writing
by
his
penne
the
great
mysteries
of
God
.
Euery
Papist
hath
not
power
,
like
the
Pope
,
to
make
whom
he
will
a
Saint
,
and
whom
he
list
a
reprobate
.
Iudas
,
Simon
,
Hymeneus
,
Alexander
,
and
the
rest
,
beleeued
the
truth
of
the
Gospell
,
at
least
in
part
,
for
a
time
,
but
neuer
any
one
of
these
had
at
any
time
true
iustifying
faith
,
to
rest
vpon
Christ
for
saluation
.
speaker
D.
B.
P.
But
what
neede
we
further
proofe
of
this
matter
,
seeing
that
this
is
cosen-german
,
if
not
the
very
same
,
with
one
of
that
infamous
heretike
Iouinians
erronious
articles
,
condemned
,
and
registred
by
S.
Hierome
,
Heraes
.
82.
li.
2.
cont.
Iouin
.
and
S.
Augustine
,
who
held
,
that
iust
men
after
Baptisme
could
not
sin
,
and
if
they
did
sinne
,
they
were
indeed
washed
with
water
,
but
neuer
receiued
the
spirit
of
grace
:
his
ground
was
,
that
he
which
had
once
receiued
the
spirit
of
grace
,
could
not
sinne
after
,
which
is
iust
M.
Perkins
M.
Perkins
hath
no
such
proposition
.
proposition
:
so
that
to
vphold
an
errour
,
he
falleth
into
an
old
condemned
heresie
.
speaker
A.
W.
We
denie
not
that
a
man
may
sinne
,
yea
we
confesse
that
the
very
best
men
doe
sinne
:
but
wee
say
,
the
Lord
by
his
spirit
keepes
them
that
are
iustified
,
from
falling
away
from
Christ
,
either
finally
,
or
totally
.
[
](A15735-e30980-b)h
h
Iac.
3.
9.
He
that
is
borne
of
God
sinneth
not
,
for
his
seed
remaineth
in
him
:
neither
can
he
sinne
,
because
he
is
borne
of
God
.
speaker
D.
B.
P.
And
which
is
yet
more
absurd
,
in
the
next
confirmation
,
he
letteth
slippe
at
once
a
brace
of
other
heresies
:
these
be
his
words
.
And
if
by
sin
one
were
whol●
seuered
from
Christ
for
a
time
,
in
his
recouery
he
is
to
be
baptised
the
second
time
.
Where
you
haue
first
rebaptizing
,
which
is
the
And
that
condemned
by
M.
Perkins
;
so
far
is
he
from
fauouring
it
.
M.
Perkins
saith
no
such
thing
,
you
make
an
absurd
collection
.
Time
,
say
we
.
principall
error
of
the
Anabaptists
,
and
withall
the
heresie
of
the
Nouatians
,
who
held
that
if
any
in
persecution
denied
Christ
after
baptisme
,
there
was
no
remedy
left
in
Gods
Church
,
for
their
recouery
:
but
must
be
left
to
God
;
so
saith
M.
Perkins
,
for
that
of
rebaptizing
he
seemes
to
bring
in
ex
absurdo
:
so
that
the
common
saying
is
verified
in
him
,
(
one
absurdity
being
graunted
,
a
thousand
follow
after
.
)
But
doth
he
know
no
other
meanes
then
Baptisme
to
recouer
one
cut
off
from
Christ
?
hath
he
forgotten
that
corrupted
sentence
of
the
Prophet
,
wherwith
they
begin
their
common
prayer
?
What
houre
soeuer
a
sinner
doth
repent
him
of
his
sinne
,
&c.
With
them
repentance
,
and
with
vs
the
Sacrament
of
Penance
,
serue
a
man
at
any
time
of
his
life
to
be
reconciled
to
Christ
.
speaker
A.
W.
[
](A15735-e31120-b)i
i
12.
Art.
part
.
2.
Art.
4.
F.
Baptisme
being
the
sacrament
of
imitating
and
ingrafting
men
into
Christ
,
must
needes
be
equally
necessarie
for
all
that
are
out
of
Christ
.
As
for
repentance
,
vpon
which
God
forgiues
a
sinner
,
it
is
common
to
the
baptized
with
the
vnbaptized
:
now
you
hold
it
needfull
at
the
first
(
as
doubtlesse
it
is
,
so
that
the
wilfull
neglect
of
it
is
damnable
,
though
a
man
haue
repented
)
why
should
it
be
needlesse
afterward
,
when
a
man
is
wholy
out
of
Christ
,
as
in
the
beginning
he
was
?
Your
superstitious
and
proud
satisfactorie
penance
,
wee
reiect
as
Antichristian
,
neither
allowing
any
second
baptisme
,
nor
excluding
them
that
fall
neuer
so
grieuously
,
either
from
heauen
,
or
the
Church
in
this
world
,
if
they
repent
.
speaker
D.
B.
P.
But
we
must
answere
vnto
that
of
S.
Iohn
.
They
went
out
from
vs
,
but
they
were
not
of
vs
,
for
if
they
had
bin
of
vs
,
they
would
haue
continued
1.
Ioh.
2.
with
vs
.
I
answere
.
If
they
went
out
from
vs
,
they
were
before
with
vs
:
which
confirmeth
our
assertion
,
that
men
may
depart
from
their
faith
,
and
Christs
profession
:
but
such
men
were
not
indeed
of
the
number
of
the
elect
,
of
which
S.
Iohn
was
,
for
then
either
they
would
haue
continued
with
them
in
the
Christian
faith
,
or
else
by
hartie
repentance
would
haue
returned
vnto
it
backe
againe
,
which
is
S.
Augustines
owne
exposition
.
And
these
be
the
Arguments
for
the
Catholikes
,
which
M.
De
bono
perse
.
c.
8.
Perkins
through
his
confused
order
toucheth
here
,
and
there
.
speaker
A.
W.
Who
denies
they
were
with
the
Church
?
or
who
can
prooue
they
were
of
it
?
you
grant
as
much
as
we
desire
,
that
they
were
not
of
the
elect
:
who
onely
are
in
case
to
fall
away
from
Christ
;
because
the
rest
were
neuer
in
him
.
Their
returning
by
repentance
is
not
into
Christs
mysticall
body
,
as
if
they
had
been
out
of
it
,
[
](A15735-e31260-b)k
k
12.
Art.
part
.
2.
Art.
1.
C.
but
either
into
the
congregation
of
the
faithfull
,
or
,
into
Gods
fauour
,
in
respect
of
their
owne
feeling
.
speaker
D.
B.
P.
To
which
I
will
adde
one
,
taken
out
of
the
words
of
S.
Paul
.
But
thou
Rom.
11
20.
Phil.
2.
12.
by
faith
dost
stand
,
be
not
too
highly
wise
,
but
feare
,
if
God
hath
not
spared
the
naturall
boughes
lest
perhaps
he
will
not
spare
thee
neither
.
And
againe
.
Worke
your
saluation
,
with
feare
and
trembling
.
There
be
aboue
an
hundred
such
texts
in
holy
write
,
wherein
the
holy
Ghost
exhorteth
vs
to
stand
in
feare
of
our
saluation
,
out
of
which
I
thus
frame
my
argument
.
No
man
must
stand
in
feare
of
that
,
of
which
he
is
by
faith
assured
.
But
the
faithfull
must
stand
in
feare
of
their
saluation
.
Ergo
,
they
bee
not
assured
of
it
by
saith
.
The
Minor
or
second
proposition
is
plainly
proued
by
these
places
,
cited
before
;
the
Maior
is
manifest
:
there
is
no
feare
in
faith
,
he
that
feareth
,
whether
the
thing
be
assured
or
no
,
cannot
giue
a
certaine
assent
thereunto
:
Dubius
in
side
in
fidelis
est
.
Put
the
case
in
another
article
,
to
make
it
more
euident
:
He
that
feareth
,
whether
there
be
a
God
or
no
,
doe
we
esteeme
that
he
beleeueth
in
God
?
So
he
that
feareth
whether
Iesus
Christ
be
God
,
is
he
a
Christian
?
hath
he
a
true
faith
?
You
must
needs
anssvere
no.
So
he
that
feareth
whether
he
shall
be
saued
or
no
,
can
haue
no
faith
of
his
saluation
.
speaker
A.
W.
I
may
grant
your
conclusion
;
the
faithfull
[
](A15735-e31440-b)l
l
12.
Art.
part
.
1.
Art.
5.
&
part.
2.
art.
1.
are
not
ordinarily
assured
of
their
saluation
by
such
a
faith
as
hath
no
doubting
annexed
vnto
it
.
Yet
is
our
assertion
true
,
that
they
are
assured
of
it
by
such
a
faith
as
shall
neuer
deceiue
them
.
And
againe
,
yet
they
ought
to
be
assured
without
doubting
.
But
I
will
answere
to
your
syllogisme
:
first
by
distinguishing
on
your
proposition
,
no
man
must
,
nor
indeed
can
,
stand
in
feare
of
that
of
which
he
is
assured
by
such
a
measure
of
faith
,
as
admits
no
doubt
;
but
his
faith
being
weake
,
he
may
and
must
:
for
this
feare
is
an
especiall
meanes
to
keepe
him
from
falling
away
.
In
which
respect
the
holy
Ghost
exhorts
to
it
,
by
reason
our
faith
is
not
perfect
.
Secondly
,
for
your
assumption
,
I
say
,
the
faithfull
are
not
simply
willed
to
be
afraid
that
they
shall
not
be
saued
,
but
onely
are
appointed
to
vse
the
meanes
of
securing
of
themselues
by
warines
:
because
else
it
will
come
to
passe
,
that
they
shall
fall
away
in
their
owne
sense
and
feeling
.
Your
example
prooues
nothing
,
the
measure
of
faith
being
so
diuers
:
and
further
,
hee
may
truly
beleeue
in
God
,
that
in
some
temptation
falles
into
doubting
,
for
a
time
,
whether
there
be
a
God
or
no
:
as
you
must
needes
know
,
if
you
haue
any
experience
of
the
temptations
,
which
sometimes
befall
the
deare
children
of
God
.
speaker
D.
B.
P.
To
these
inuincible
reasons
grounded
vpon
Gods
word
,
let
vs
ioyne
some
plaine
testimonies
,
taken
aswell
out
of
the
holy
Scripture
,
as
out
of
the
auncient
Fathers
.
First
,
what
can
be
more
manifest
to
warrant
vs
,
that
the
faithfull
haue
not
assurance
infallible
of
their
saluation
,
then
these
words
of
the
Holy
Ghost
.
There
be
iust
(
and
therefore
faithfull
)
and
wise
men
,
and
their
workes
be
in
the
hand
of
God
,
and
neuerthelesse
a
Eccles.
9.
man
doth
not
know
whether
he
be
worthy
of
hatred
er
loue
,
but
all
things
are
kept
vncertaine
for
the
time
to
come
.
Where
is
then
the
Protestants
Are
,
Pagnine
,
Vatablus
,
and
Arias
Montanus
heretikes
?
Comment.
in
hunc
locum
.
certainety
?
And
because
one
heretike
cauilleth
against
the
Laten
translation
,
saying
that
a
word
or
two
of
it
may
be
otherwise
turned
,
heare
how
S.
Ierome
,
who
was
most
cunning
in
the
Hebrew
text
,
doth
vnderstand
it
.
The
sense
is
,
(
saith
he
)
J
haue
sound
the
workes
of
iust
men
,
to
be
in
the
hand
of
God
,
and
yet
themselues
not
to
know
,
whether
,
they
be
loued
of
God
or
no.
speaker
A.
W.
Whether
there
be
cause
or
no
to
finde
fault
with
the
translation
,
let
any
man
iudge
,
that
either
vnderstands
the
Hebrew
,
Chaldee
,
and
Greeke
:
or
will
looke
vpon
other
interpretations
of
[
](A15735-e31610-b)m
m
Pa●nin
.
Vatablus
,
Arias
M●ntanus
.
your
owne
men
.
For
the
sense
,
our
interpretation
is
confirmed
by
the
course
of
the
text
,
that
a
man
cannot
know
by
the
outward
things
that
befall
him
here
,
whether
he
be
loued
of
God
,
or
hated
;
because
these
happen
alike
both
to
the
elect
,
and
to
the
reprobate
.
Hee
that
will
reade
the
expositions
of
learned
men
,
and
weigh
the
likelihood
of
their
reasons
,
shall
see
that
the
place
is
not
cleere
enough
to
prooue
a
controuersie
.
speaker
D.
B.
P.
An other
plaine
testimony
is
taken
out
of
S.
Paul
,
where
he
sheweth
that
it
is
not
in
vs
to
iudge
of
our
owne
iustice
,
but
we
must
●aue
to
God
the
iudgement
of
it
:
these
be
the
words
.
I
am
not
guiltie
in
conscience
of
any
thing
,
but
I
am
not
iustified
herein
,
but
he
that
iudgeth
me
is
our
1.
Cor.
Lord
,
therefore
iudge
not
before
the
time
vntill
our
Lord
doe
come
,
who
also
will
lighten
the
hidden
things
of
darknes
,
and
will
manifest
the
counsell
of
the
hart
,
and
then
the
praise
shall
be
to
euery
man
of
God
.
So
that
before
Gods
iudgement
by
S.
Pauls
testimony
,
men
may
not
assure
themselues
of
their
owne
iustice
,
much
lesse
of
their
saluation
,
how
innocent
soeuer
they
find
themselues
in
their
owne
consciences
.
See
vpon
this
place
S.
Ambrose
,
S.
Basill
,
Th●doret
on
this
place
,
who
all
agree
,
that
Serm
5
▪
in
Psalm
.
1●8
.
〈◊〉
.
〈◊〉
mo●a●
c.
2.
men
may
haue
secret
faults
,
which
God
only
seeth
,
and
therefore
they
must
liue
in
feare
,
and
alwaies
pray
to
be
deliuered
from
them
.
speaker
A.
W.
If
all
you
say
be
granted
,
it
is
nothing
to
vs
:
for
wee
doe
not
fetch
our
assurance
from
the
perfection
of
our
righteousnes
,
but
from
the
truth
of
our
faith
.
Neither
denie
wee
that
a
man
hath
many
secret
slips
knowne
to
God
onely
;
but
we
say
,
he
may
be
assured
of
his
saluation
,
for
all
these
,
vpon
which
it
doth
not
depend
.
Wee
acknowledge
with
those
worthie
men
,
that
we
must
call
vpon
God
for
pardon
of
our
secret
sinnes
,
with
feare
and
humblenes
of
minde
.
speaker
D.
B.
P.
For
the
rest
let
S.
Augustines
testimony
,
(
whom
our
aduersaries
acknowledge
to
be
the
most
diligent
and
faithfull
register
of
all
antiquitie
)
be
sufficient
.
This
most
iudicious
,
and
holy
Father
thus
defineth
this
matter
:
As
long
as
we
liue
here
,
we
our selues
cannot
iudge
of
our selues
,
I
doe
not
say
what
we
shall
be
to
morrow
,
but
what
we
are
to
day
.
And
De
verb.
Dom.
Serm.
35.
De
ciuit
.
Dei
,
lib.
11.
c.
12.
yet
more
directly
.
Albeit
holy
men
are
certaine
of
the
reward
of
their
perseuerance
,
yet
of
their
owne
perseuerance
,
they
are
found
vncertaine
.
For
what
man
can
know
that
he
shall
perseuere
,
and
hold
on
in
the
action
and
encrease
of
iustice
vntill
the
end
,
vnlesse
by
some
reuelation
he
be
assured
of
it
from
him
,
who
of
his
iust
,
but
secret
iudgement
doth
not
enforme
all
men
of
this
matter
,
but
deceiueth
none
?
So
no
iust
man
is
assured
of
his
saluation
This
is
not
in
Austin
quoted
by
you
.
by
his
ordinary
faith
:
by
extraordinary
reuelation
,
some
man
may
be
assured
,
the
rest
are
not
.
Which
is
iust
the
Catholike
sentence
.
speaker
A.
W.
Austin
speakes
not
[
](A15735-e31890-b)n
n
Aug.
de
verbis
dom.
serm.
35.
misquoted
for
,
Aug.
homil.
50.
homil.
35.
there
of
the
assurance
of
saluation
,
but
perswades
men
to
giue
no
credit
to
flatterers
,
because
we
our selues
cannot
iudge
of
our selues
:
and
indeede
wee
are
oftentimes
faultie
in
those
things
,
wherein
wee
suppose
we
haue
done
very
well
.
In
[
](A15735-e31920-b)o
o
Aug
de
ciuit
.
dei
.
lib.
11.
c.
12
the
other
place
he
denies
that
knowledge
which
is
wholy
without
doubting
,
and
to
which
wee
grant
few
or
none
attaine
ordinarily
.
speaker
D.
B.
P.
And
because
S.
Bernard
is
by
our
aduersaries
,
cited
for
them
in
this
point
,
take
his
testimony
in
as
precise
tearmes
as
any
Catholike
at
this
time
speaketh
.
Thus
he
writeth
.
Who
can
say
,
I
am
one
of
the
elect
,
I
am
one
of
the
predestinat
to
life
,
I
am
one
of
the
number
of
the
children
?
Who
Serm.
1.
de
Septuag.
Eccles.
9.
(
I
say
)
can
thus
say
,
the
Scripture
crying
out
against
him
.
A
man
knoweth
not
,
whether
he
be
worthy
of
loue
or
hatred
.
Therefore
we
haue
no
certeinty
,
but
the
confidence
of
hope
doth
comfort
vs
,
that
we
be
not
vexed
at
all
with
the
perplexitie
of
this
doubt
.
The
word
of
God
(
according
to
S.
Bernard
,
)
cryeth
out
against
all
them
,
that
certeinly
assure
themselues
of
their
saluation
:
whereon
then
doe
they
build
their
faith
that
beleeue
it
?
speaker
A.
W.
Bernard
was
by
profession
a
member
of
the
Popish
Church
,
and
therefore
against
vs
his
testimonie
is
nothing
;
but
against
you
it
is
of
great
weight
.
For
the
point
in
question
,
first
he
is
of
opinion
,
[
](A15735-e32050-b)p
p
Serm.
1.
in
Sep●●ages
.
in
that
place
by
you
quoted
,
that
a
[
](A15735-e32060-b)q
q
Quales
sumus
nosse
possumus
,
vel
ex
pa●te
.
man
may
know
in
what
estate
he
is
for
the
present
,
at
least
in
part
:
because
God
hath
giuen
certaine
manifest
signes
and
tokens
of
saluation
,
[
](A15735-e32070-b)r
r
Vt
indub●…
bile
sit
.
that
it
cannot
be
doubted
,
but
that
he
is
in
the
number
of
the
elect
,
in
whom
those
signes
shall
continue
.
Secondly
,
the
reason
why
he
denies
the
latter
,
is
,
because
the
signes
he
speaks
of
,
being
in
outward
obedience
principally
,
may
faile
,
and
so
breede
some
cause
of
doubting
.
The
[
](A15735-e32090-b)s
s
Eccles.
9.
1.
scripture
he
alleageth
for
the
ground
of
his
vncertaintie
,
hath
nothing
in
it
to
that
purpose
.
speaker
D.
B.
P.
If
it
may
be
permitted
to
ioyne
moderne
opinions
with
auncient
,
bad
men
with
good
,
I
could
proue
by
the
testimony
of
euery
principall
sect
of
this
time
,
that
all
other
sectaries
were
deceiued
in
this
their
perswasion
of
their
saluation
.
For
both
Lutherans
,
Caluinists
,
and
Anabaptists
(
to
omit
the
rest
)
doe
hold
euery
one
of
themselues
assured
of
Lutherans
and
Caluinists
as
you
tear
me
them
,
doe
not
thinke
each
other
damned
.
their
saluation
,
and
yet
each
sect
holdeth
euery
one
not
of
his
owne
band
assured
of
damnation
:
so
that
by
the
sentence
of
the
Lutherans
,
all
Caluinists
,
and
Anabaptists
,
are
miserably
deceiued
when
they
assure
themselues
of
their
saluation
:
In
like
manner
if
the
Anabaptists
be
true
censurers
,
both
Lutherans
,
and
Caluinists
and
all
other
,
not
of
their
heresie
,
erre
fouly
,
when
they
beare
themselues
in
hand
that
they
shall
be
saued
.
Certaine
it
is
therefore
by
the
consent
of
all
the
world
,
that
very
many
who
assure
themselues
of
saluation
,
are
indeed
assured
of
damnation
.
speaker
A.
W.
How
doth
your
conclusion
belong
to
this
question
?
Very
many
,
who
to
assure
themselues
of
saluation
,
are
assured
of
damnation
;
who
denies
it
?
But
the
course
you
take
in
comming
to
it
,
is
out
of
the
way
of
truth
.
Let
all
Anabaptists
passe
,
whom
[
](A15735-e32170-b)t
t
Caluin
.
Bulling●●
.
we
,
not
you
,
haue
from
time
to
time
confuted
;
till
of
late
you
began
to
tread
vpon
them
,
when
we
had
beaten
them
downe
.
Caluinists
and
Lutherans
(
as
you
maliciously
call
them
)
agree
in
this
point
,
for
the
most
part
,
and
neither
make
any
question
but
the
other
may
be
saued
,
for
all
their
differences
in
some
opinions
:
but
both
haue
very
iust
cause
to
doubt
of
you
,
who
fight
against
the
maine
foundation
,
as
in
the
next
article
.
speaker
D.
B.
P.
With
the
testimonies
of
the
auncient
Doctors
for
vs
,
I
pray
thee
gentle
Pag.
57.
De
verb.
Dom.
Serm.
28.
Reader
,
conferre
those
which
M.
Perkins
in
his
sixt
reason
alleadgeth
against
vs
.
First
,
S.
Augustine
in
these
words
.
Of
an
euill
seruant
,
thou
art
made
a
good
child
,
therefore
presume
not
of
thine
owne
doing
,
but
of
the
grace
of
Christ
.
Jt
is
not
arrogancy
,
but
faith
to
acknowledge
,
what
thou
hast
receiued
,
it
is
not
pride
,
but
d●u●tion
.
What
word
is
here
of
certeinty
of
saluation
?
but
that
it
belongeth
to
a
faithfullman
,
to
confesse
himselfe
much
bound
to
God
,
for
calling
of
him
to
be
his
.
Which
euery
Christian
must
doe
,
hoping
himselfe
so
to
be
,
and
being
most
certeine
,
that
if
he
be
not
in
state
of
grace
,
it
is
long
of
himselfe
,
and
no
want
on
Gods
part
.
The
second
place
hath
not
so
much
as
any
shew
of
words
for
him
,
thus
he
speaketh
.
Let
no
man
aske
another
man
,
but
returne
to
his
Tract.
5.
in
Epist.
Iohan.
owne
hart
,
and
if
he
find
Charity
there
,
he
hath
security
for
his
passage
,
from
life
to
death
.
What
need
was
there
to
seeke
charity
in
his
hart
,
fer
security
of
his
saluation
,
if
his
faith
assured
him
thereof
?
therefore
this
text
maketh
flat
against
him
.
speaker
A.
W.
There
is
this
for
certaintie
of
saluation
,
that
it
is
no
presumption
or
a
man
to
know
he
hath
receiued
the
grace
of
Christ
;
it
is
not
arrogancie
,
but
faith
;
not
pride
but
deuotion
:
whereas
you
say
it
is
presumption
,
arrogancie
,
and
pride
.
Can
any
thing
be
more
contrarie
?
Not
so
much
as
a
shew
of
words
:
yet
is
there
substance
of
matter
:
for
if
charitie
be
a
securitie
for
passage
from
life
to
death
,
and
if
a
man
may
know
whether
it
be
in
his
heart
or
no
,
doubtlesse
there
is
assurance
of
saluation
to
be
had
.
But
you
will
say
,
not
by
faith
:
else
what
neede
he
seeke
for
charitie
?
as
if
it
were
amisse
to
haue
more
proofes
than
one
.
He
that
hath
tried
the
diuels
temptations
,
knowes
that
all
is
little
enough
.
But
this
assurance
by
charitie
is
assurance
by
faith
,
because
it
prooues
wee
haue
such
a
faith
,
as
shall
certainly
bring
vs
to
euerlasting
life
.
speaker
D.
B.
P.
The
next
Author
he
citeth
is
S.
Hilarie
in
these
words
.
The
Kingdome
Sup.
5.
cap.
Mat.
Of
yours
,
not
of
M.
Perkins
who
hath
it
not
.
of
heauen
which
our
Lord
professed
to
be
in
himselfe
,
his
will
is
that
it
be
hoped
for
,
without
any
doubtfulnes
of
vncertaine
will
(
at
all
,
is
an
addition
)
otherwise
there
is
no
iustification
by
faith
,
if
faith
it selfe
be
made
doubtfull
.
First
,
he
saith
,
but
as
we
say
,
that
the
Kingdome
of
heauen
is
to
be
hoped
for
,
without
any
doubtfulnes
;
for
we
professe
certainty
of
hope
,
and
deny
only
certainty
of
faith
,
as
M.
Perkins
confesseth
before
.
And
as
for
faith
,
we
say
with
him
also
it
is
not
doubtfull
,
but
very
certaine
.
What
maketh
this
to
the
purpose
,
that
a
man
must
beleeue
his
owne
saluation
when
S.
Hilary
speaketh
there
of
faith
of
the
resurrection
of
the
dead
?
[
](A15735-e32440-b)u
u
Hilar.
in
Math.
ca.
5.
Spes
bonorum
aeternorum
.
Hilary
requires
such
a
hope
as
is
grounded
vpon
faith
,
and
hath
the
same
nature
with
faith
,
but
that
it
particularly
respects
the
time
to
come
;
whereas
faith
rests
absolutely
vpon
God
for
the
present
also
.
Neither
speakes
hee
of
the
resurrection
from
the
dead
in
particular
,
but
of
euery
mans
trust
concerning
his
own
enioying
of
all
heauenlie
felicitie
.
speaker
D.
B.
P.
His
last
Author
is
S.
Bernard
:
Who
is
the
iust
man
,
but
he
that
be●●g
Ep●●
.
●07
.
loued
of
God
,
loues
him
againe
?
which
comes
not
to
pass●
but
by
the
s●…t
,
reuealing
by
faith
the
eternall
[
](A15735-e32530-b)*
*
〈◊〉
saith
〈◊〉
Perk●ns
out
of
Bernard
.
promise
of
God
,
of
his
saluation
to
come
,
which
reuelation
is
nothing
else
,
but
the
infusion
of
spirituall
grace
,
by
which
the
deeds
of
the
flesh
are
mortified
,
the
man
is
prepared
to
the
Kingdome
of
heauen
,
togither
receiuing
in
one
spirit
,
that
,
whereby
he
may
presume
,
that
he
is
loued
,
and
loues
againe
.
Note
that
he
saith
the
reuelation
of
the
spirit
,
to
be
nothing
else
,
but
the
infasion
of
spirituall
graces
,
and
comfort
,
whereby
a
man
hath
some
feeling
of
Gods
goodnesse
towards
him
,
by
which
(
as
he
saith
)
he
may
presume
,
but
not
beleeue
certainely
,
that
he
is
loued
of
God
.
But
let
S.
Bernard
in
the
same
place
interpret
himself
,
there
he
speaketh
thus
,
as
I
cited
once
before
.
It
is
giuen
to
men
to
tast
before
hand
,
somewhat
of
the
blisse
to
come
,
&c.
Of
the
which
knowledge
of
our selues
now
in
part
perceiued
,
a
man
doth
in
the
meane
season
glorie
in
hope
,
but
not
yet
in
security
.
His
opinion
then
is
expressely
,
that
for
all
the
reuelations
of
the
spirit
made
by
faith
vnto
vs
,
we
are
not
assured
for
certainty
of
our
saluation
,
but
feele
great
ioy
,
through
the
hope
we
haue
hereafter
to
receiue
it
.
speaker
A.
W.
Would
Bernard
haue
a
man
presume
that
God
loues
him
,
without
warrant
?
or
would
he
haue
him
not
beleeue
the
testimonie
of
the
spirit
,
which
assures
him
of
that
loue
by
such
a
pledge
?
[
](A15735-e32600-b)*
*
Aug.
de
verb
▪
dom.
serm.
28.
Austin
taught
vs
before
,
that
it
is
no
arrogancie
,
but
faith
,
to
know
what
we
haue
receiued
:
and
Bernard
teacheth
vs
now
,
that
the
end
of
receiuing
is
,
that
we
may
presume
we
are
beloued
of
God
:
that
is
,
that
wee
may
know
it
by
faith
.
He
addes
further
afterward
,
that
this
is
the
holy
and
secret
counsell
of
God
,
which
the
Sonne
hath
receiued
from
the
Father
by
the
holy
Ghost
,
and
communicates
to
those
that
be
his
,
so
that
they
begin
to
know
as
they
are
knowne
,
it
being
granted
to
them
to
feele
before
hand
somwhat
of
their
blessednes
to
come
,
as
it
hath
been
hidden
from
all
eternitie
in
him
that
did
predestinate
,
and
shall
appeare
more
fully
in
him
,
[
](A15735-e32660-b)x
x
In
beatificante
.
when
he
shall
make
vs
blessed
.
We
beleeue
with
Bernard
,
that
we
haue
here
but
a
taste
of
the
ioy
to
come
,
and
that
our
securitie
is
not
(
ordinarily
)
without
doubting
.
So
that
the
certaintie
he
speakes
of
,
and
that
we
say
Christians
haue
,
is
all
one
.
speaker
D.
B.
P.
This
passage
of
testimonies
being
dispatched
,
let
vs
now
come
vnto
the
fiue
other
reasons
which
M.
Perkins
produceth
in
defence
of
their
opinion
.
The
first
reason
is
this
,
That
in
faith
there
are
two
things
,
the
one
is
an
A.
insallible
assurance
of
those
things
which
we
beleeue
:
This
we
grant
,
and
there
hence
proue
(
as
you
heard
before
)
that
there
can
be
no
faith
of
our
particular
saluation
,
because
we
be
not
so
fully
assured
of
that
,
but
that
we
must
stand
in
feare
of
losing
of
it
,
according
to
that
,
Hold
that
which
thou
hast
,
least
perhaps
another
receiue
thy
crowne
.
Apoc.
3.
speaker
A.
W.
Faith
in
it selfe
is
a
full
assurance
,
but
hath
not
this
full
worke
in
euery
one
that
truly
beleeues
:
and
therefore
your
proofe
is
insufficient
.
speaker
D.
B.
P.
But
the
second
point
of
faith
,
puts
all
out
of
question
.
For
(
saith
M.
Perkins
)
it
doth
assure
vs
of
remissission
of
our
sinnes
,
and
of
life
euerlasting
in
particular
.
Proue
that
Sir
,
and
we
need
no
more
.
It
is
proued
out
of
S.
Iohn
.
As
many
as
receiued
him
,
he
gaue
them
poeer
to
be
made
the
sonnes
of
God
,
namely
,
to
them
that
beleeue
in
his
name
.
This
text
commeth
Ioh.
1
much
too
short
he
gaue
them
power
to
be
the
sonnes
,
that
is
,
gaue
them
such
grace
,
that
they
were
able
,
and
might
if
they
would
,
be
sonnes
of
God
,
but
did
not
assure
them
of
that
neither
,
much
lesse
that
they
should
so
continue
vnto
their
liues
end
.
I
omit
his
vnsauoury
discourse
of
eating
,
and
beleeuing
Christ
,
and
applying
vnto
vs
his
benefits
,
(
which
he
might
Take
your
relish
,
be
not
meerely
naturall
.
He
proues
that
he
brings
,
by
the
Scriptures
alleaged
.
be
ashamed
to
make
vnto
vs
,
that
admit
no
part
of
it
to
be
true
.
)
I
confesse
that
therein
faith
hath
his
part
,
if
it
be
ioyned
with
charity
,
and
frequentation
of
the
Sacraments
.
speaker
A.
W.
Master
Perkins
proues
that
faith
is
a
particular
assurance
;
because
it
is
a
particular
applying
of
Christ
by
euery
man
to
himselfe
.
That
it
is
so
he
shewes
,
in
that
it
is
a
receiuing
of
Christ
and
all
his
benefits
.
The
place
of
[
](A15735-e32970-b)y
y
Ioh.
1.
12.
Iohn
is
brought
to
proue
,
that
to
beleeue
in
Christ
,
and
to
receiue
Christ
,
is
all
one
;
to
which
your
answere
is
altogether
impertinent
.
So
also
is
your
exposition
false
:
for
the
holy
Ghost
speakes
not
of
a
[
](A15735-e32990-b)z
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
power
to
be
the
sonnes
of
God
;
but
of
a
priuiledge
,
whereby
all
true
beleeuers
are
the
sonnes
of
God
:
Ye
are
all
(
saith
the
[
](A15735-e33030-b)a
a
Gal.
3.
26.
Apostle
)
the
sonnes
of
God
by
faith
in
Christ
Iesus
.
That
discourse
,
so
vnsauourie
to
your
corrupt
taste
,
serues
to
manifest
this
point
,
that
to
receiue
,
or
beleeue
in
Christ
,
is
to
applie
him
particularly
,
as
meate
and
drinke
are
applied
by
eating
and
drinking
.
If
you
could
as
easily
haue
disproued
,
as
disliked
that
discourse
,
we
should
haue
seene
the
one
,
as
we
haue
the
other
.
speaker
D.
B.
P.
This
is
it
which
S.
Paul
teacheth
,
That
not
by
the
workes
of
Moses
Gal.
3.
This
is
your
glosse
.
law
,
but
by
faith
in
Christ
Iesus
we
receiue
the
promises
of
the
spirit
,
and
shall
haue
hereafter
the
performance
,
if
we
obserue
those
things
which
Christ
hath
commaunded
vs
.
But
what
is
this
to
certeintie
of
Saluation
?
S.
Paul
speakes
of
receiuing
the
spirit
by
faith
,
and
no
where
vouchsafes
any
such
priuiledge
to
workes
;
which
indeed
haue
not
to
doe
in
that
matter
:
[
](A15735-e33150-b)b
b
Gal.
3.
2.
Receiued
ye
the
spirit
by
the
workes
of
the
law
,
or
by
the
hearing
of
faith
?
speaker
D.
B.
P.
To
those
of
Augustine
and
such
like
authorities
,
I
answere
,
that
we
Tract.
25.
in
Ioh.
find
Christ
,
we
hold
Christ
,
we
see
Christ
,
by
faith
,
beleeuing
him
to
be
the
Sonne
of
God
,
and
redeemer
of
the
world
,
and
Iudge
of
the
quicke
and
the
dead
:
and
we
vnderstand
,
and
disgest
all
the
mysteries
of
this
holy
word
.
But
where
is
it
once
said
,
in
any
of
these
sentences
,
that
we
are
assured
of
our
saluation
?
we
beleeue
all
these
points
and
many
more
:
but
we
shall
be
neuer
the
neare
our
saluation
,
vnlesse
we
obserue
Gods
commandements
,
The
seruant
which
knowes
his
Masters
will
,
and
doth
Luk.
12.
Ioh.
15.
it
not
,
shall
be
beaten
with
many
stripes
.
Then
you
are
my
friends
(
saith
our
Sauiour
)
when
you
shall
doe
the
things
which
I
commaund
you
:
which
we
being
vncerteine
to
performe
,
assure
not
our selues
of
his
friendship
,
Meere
Phar●saisme
.
but
when
to
our
knowledge
we
goe
as
neare
it
as
we
can
,
and
demaund
pardon
of
our
wants
,
we
liue
in
good
hope
of
it
.
speaker
A.
W.
You
seeme
to
grant
as
much
,
concerning
these
places
of
Austin
,
as
Master
Perkins
desires
:
but
that
you
restraine
this
beleeuing
(
against
Austins
words
)
to
a
beleefe
of
the
truth
;
whereas
the
vse
of
eating
and
drinking
Christ
,
is
not
onely
to
establish
our
iudgement
,
but
also
,
and
that
principally
,
to
confirme
the
assurance
of
our
saluation
by
his
death
and
sacrifice
.
It
is
a
strange
kinde
of
answering
,
to
require
the
maine
conclusion
in
euery
pro
syllogisme
,
and
not
to
vnderstand
to
what
purpose
euery
seuerall
reason
is
alleaged
.
The
beleeuing
of
neuer
so
many
points
brings
neither
assurance
nor
saluation
;
but
the
resting
vpon
Christ
for
saluation
,
giues
vs
assurance
that
wee
are
the
children
of
God
,
and
shall
continue
so
,
receiuing
at
the
last
the
inheritance
of
sonnes
,
because
of
our
adoption
;
not
the
wages
of
seruants
,
for
our
imperfect
labour
,
in
which
we
vse
our
best
endeuour
to
doe
the
will
of
our
father
,
not
the
taske
of
our
master
.
speaker
D.
B.
P.
I
answere
first
out
of
the
place
it selfe
,
that
there
followeth
a
condition
on
our
parts
to
be
performed
,
which
M.
Perkins
thought
wisdome
to
B.
conceale
.
For.
S.
Paul
saith
that
the
Spirit
witnesseth
with
our
spirits
,
that
we
are
the
sonnes
of
God
,
and
coheires
with
Christ
,
with
this
condition
,
If
yet
we
suffer
with
him
,
that
we
may
be
glorified
with
him
.
So
that
the
testimonie
is
not
absolute
,
but
conditionall
,
and
then
if
we
faile
in
performance
of
the
condition
,
God
stands
free
of
his
promise
,
and
will
take
his
earnest
backe
againe
.
And
so
to
haue
receiued
the
earnest
of
it
,
will
nothing
auaile
vs
,
much
lesse
,
assure
vs
of
saluation
.
speaker
A.
W.
S.
Paul
sets
downe
no
condition
at
all
,
in
[
](A15735-e33470-b)c
c
Rom.
8.
15.
16
Vers.
17.
the
place
alleaged
by
Master
Perkins
;
the
next
verse
propounds
the
course
that
God
hath
appointed
to
bring
his
children
to
glorie
:
which
depends
not
vpon
vs
,
but
vpon
God
himselfe
,
who
[
](A15735-e33490-b)d
d
Rom.
8.
29.
makes
all
his
sonnes
conformable
to
their
eldest
brother
Christ
,
according
to
his
predestination
,
[
](A15735-e33500-b)e
e
Heb.
12.
6.
and
chastice
all
his
children
,
by
one
kinde
of
suffering
or
another
.
speaker
D.
B.
P.
This
is
the
direct
answere
to
that
place
,
although
the
other
be
very
good
,
that
the
testimony
of
the
spirit
,
is
but
an
inward
comfort
and
ioy
,
which
breedeth
great
hope
of
saluation
,
but
bringeth
not
assurance
there
of
.
This
M.
Perkins
would
refute
,
by
the
authority
of
Saint
Bernard
,
in
the
place
before
cited
,
see
the
place
,
and
my
answere
there
.
speaker
A.
W.
The
witnes
of
the
spirit
,
the
Apostle
speakes
of
,
is
,
that
And
my
Replie
.
Epist.
107.
we
are
the
children
of
God
:
the
comfort
and
ioy
you
mention
,
is
an
effect
arising
from
that
testimonie
of
his
,
and
our
feeling
;
not
the
foundation
of
our
assurance
.
We
reioyce
,
because
the
spirit
beares
witnes
that
wee
are
the
sonnes
of
God
;
not
contrariwise
because
we
reioyce
,
therefore
wee
haue
hope
that
we
are
Gods
children
,
though
this
also
be
a
secondarie
proofe
of
our
assurance
.
speaker
D.
B.
P.
This
Argument
is
so
proper
for
their
purpose
,
that
we
returne
it
vpon
their
owne
heads
:
We
must
pray
for
saluation
,
therefore
we
are
not
C.
Not
fully
assured
as
we
ought
to
be
.
yet
assured
of
it
:
For
who
in
his
wits
prayeth
God
to
giue
him
that
,
whereof
he
is
assured
alreadie
?
And
a
godly
act
of
faith
it
is
,
in
that
prayer
to
beleeue
that
God
wil
giue
that
,
which
he
is
assured
of
before
hand
:
such
foolish
petitions
cannot
please
God
,
and
therefore
after
their
doctrine
it
is
to
be
denied
,
that
any
faithfulman
may
pray
for
his
saluation
,
but
rather
thanke
the
Lord
for
it
.
But
to
answere
directly
,
he
who
prayeth
must
beleeue
he
shall
obtaine
that
which
he
prayeth
for
,
if
he
obserue
all
the
due
circumstances
of
praier
,
which
be
many
,
but
to
this
purpose
,
two
are
required
necessarily
:
the
one
that
he
who
prayeth
be
the
true
seruant
of
God
,
which
first
excludeth
all
those
that
erre
in
faith
,
touched
in
these
words
.
What
you
of
the
faithfull
shall
desire
when
you
pray
,
shall
be
giuen
you
:
The
other
is
,
when
we
request
matters
of
such
moment
,
that
we
perseuere
in
prayer
,
and
continue
our
suit
day
by
day
,
of
these
suites
of
eternall
saluation
,
we
must
take
these
words
of
our
Sauiour
to
be
spoken
.
We
must
alwaies
pray
,
and
neuer
be
weary
.
And
Lu●e
18.
〈◊〉
to
doubt
,
but
we
shall
in
the
end
receiue
it
.
But
because
we
are
in
Then
belike
there
are
degrees
of
assurance
.
doubt
,
whether
we
shall
obserue
those
necessary
circumstances
of
prayerer
no
,
therefore
we
cannot
be
so
well
assured
to
obtaine
our
suite
,
although
we
be
on
Gods
part
must
assured
,
that
he
is
most
b●…ful
,
and
readier
to
giue
,
then
we
are
to
a
●e
.
speaker
A.
W.
I
denie
your
consequence
,
and
answere
to
the
proofe
of
it
,
as
before
,
that
[
](A15735-e33740-b)f
f
12.
Art.
part
.
2.
Art.
1.
our
faith
is
not
without
some
doubting
,
and
our
feeling
not
so
strong
,
as
it
should
and
may
be
.
If
that
were
the
condition
,
we
could
neuer
looke
to
obtaine
any
thing
of
God
:
for
wee
are
sure
that
we
neuer
obserue
all
the
circumstances
required
;
but
we
are
out
of
all
doubt
,
that
God
will
grant
our
requests
,
in
his
good
time
,
if
we
make
them
in
Christs
name
,
though
we
faile
in
circumstances
,
and
pray
not
euery
day
as
we
ought
.
For
the
[
](A15735-e33760-b)g
g
Rom.
8.
26.
spirit
we
haue
receiued
will
rouse
vs
vp
from
our
deadnes
,
and
teach
vs
so
to
pray
,
that
we
shall
speede
,
as
it
may
be
most
for
Gods
glorie
,
and
our
owne
saluation
.
speaker
D.
B.
P.
But
saith
M.
Perkins
,
S.
Iohn
noteth
out
this
particular
faith
,
calling
it
,
Our
assurance
,
that
God
will
giue
vnto
vs
,
whatsoeuer
we
aske
according
1.
Ioh.
5.
to
his
will
.
But
where
find
we
that
it
is
Gods
will
,
to
assure
euery
man
at
the
first
entrance
into
his
seruice
,
of
eternall
saluation
?
is
it
not
sufficient
to
make
him
an
assured
promise
of
it
,
vpon
his
faithfull
seruice
and
good
behauiour
towards
him
?
speaker
A.
W.
Where
finde
you
that
we
hold
any
such
opinion
?
Nay
we
teach
the
contrarie
;
that
this
assurance
comes
not
at
the
first
,
but
by
little
and
little
as
God
sees
it
requisite
,
according
to
the
triall
he
hath
appointed
to
make
of
vs
.
But
because
God
hath
commanded
vs
to
labour
for
the
perfection
of
al
graces
,
we
are
sure
this
must
be
intreated
for
,
and
haue
promise
that
it
shall
be
granted
,
as
God
seeth
meete
,
both
for
the
time
and
the
measure
of
it
.
speaker
D.
B.
P.
The
proposition
is
true
,
yet
commonly
denied
by
all
Protestants
,
for
D.
God
commaunds
vs
to
keepe
his
commaundements
,
and
they
hold
that
to
be
impossible
:
but
to
the
assumption
:
That
God
commaunds
vs
to
beleeue
our
saluation
,
is
proued
(
saith
M.
Perkins
)
by
these
words
:
Repent
and
beleeue
the
Gospell
:
Spectatum
admissi
,
risum
teneatis
amici
:
Where
is
it
written
in
that
Gospell
,
beleeue
your
owne
particular
saluation
?
thew
vs
once
but
one
cleare
text
for
it
,
and
we
will
beleeue
it
.
I
doe
beleeue
in
Christ
,
and
hope
to
be
saued
,
through
his
mercy
and
merits
,
but
know
well
,
that
vnlesse
I
keepe
his
words
,
I
am
by
him
likened
Matth.
7.
Matth.
26.
Matth.
25.
to
a
foole
,
that
built
his
house
vpon
the
sanas
.
He
commands
me
to
watch
and
pray
,
least
I
fall
into
temptation
:
and
else
where
,
wa●neth
me
to
prepare
oyle
to
keepe
my
lampe
burning
against
his
comming
,
or
else
I
am
most
certaine
to
be
shut
out
with
the
foolish
Virgins
.
An
hundred
such
admonitions
find
we
in
holy
Scriptures
,
to
shake
vs
out
of
this
security
of
our
saluation
,
and
to
make
vs
vigilant
to
preuent
all
temptations
of
the
enemie
,
and
d●…gent
to
traine
our selues
in
godly
exercises
of
all
vertue
.
speaker
A.
W.
Master
Perkins
hath
answered
your
obiection
against
his
proposition
,
that
it
is
not
a
commandement
of
the
Gospell
,
but
of
[
](A15735-e34010-b)h
h
Rom.
10.
5
,
6
the
law
:
Doe
this
,
and
thou
shalt
liue
.
His
proofe
is
easilier
laughed
at
,
than
answered
.
To
beleeue
(
saith
he
)
is
particularly
to
acknowledge
Christ
to
be
my
Sauiour
:
that
is
,
to
put
my
confidence
in
him
for
my
saluation
:
which
I
cannot
doe
,
vnlesse
I
be
resolued
of
my
reconciliation
with
him
.
To
this
you
answere
not
a
word
,
but
barely
alleage
the
first
proofe
,
and
denie
it
.
All
these
things
,
and
such
like
our
Sauiour
commaunds
,
and
assures
me
that
God
will
inable
me
to
the
performing
of
them
,
because
I
rest
vpon
him
for
this
grace
in
Christ
.
speaker
D.
B.
P.
Hope
indeed
of
heauen
makes
a
man
most
couragiously
beare
out
all
E.
stormes
of
persecution
,
and
not
to
be
ashamed
of
Christs
Crosse
,
but
to
professe
his
faith
most
boldly
before
the
most
bloody
tyrants
of
the
world
,
our
harts
being
by
charity
fortified
and
made
inuincible
.
And
this
is
that
which
the
Apostle
teacheth
in
that
place
:
and
saith
before
,
that
the
faithfull
glory
in
the
hope
of
the
sonnes
of
God
.
And
doe
not
vaunt
Vers.
2.
themselues
of
the
certainty
of
their
saluation
.
This
certainty
of
hope
,
is
great
in
those
that
haue
long
liued
vertuously
,
specially
when
they
haue
also
endured
manifold
losses
,
much
disgrace
,
great
wrongs
and
iniuries
for
Christs
sake
,
for
he
that
cannot
faile
of
his
word
,
hath
promised
to
requite
all
such
with
an
hundred
fold
:
But
what
is
this
to
the
certainety
of
faith
,
which
the
Protestants
will
haue
euery
man
to
be
endued
with
at
his
first
entrance
into
the
seruice
of
God
?
When
as
S.
Paul
in●…th
,
that
godly
men
pa●
takers
of
the
holy
Ghost
,
yea
after
they
Heb.
〈◊〉
.
They
neuer
had
a
iustifying
faith
.
haue
tasted
the
good
word
of
God
,
and
the
power
of
the
world
to
come
,
that
is
,
haue
receiued
besides
faith
,
great
fauours
of
Gods
spirit
,
and
felt
as
it
were
the
ioyes
of
heauen
,
haue
after
all
this
so
fallen
from
God
,
that
there
was
small
hope
of
their
recouery
.
speaker
A.
W.
He
that
hopes
for
any
thing
,
and
glories
in
that
hope
,
must
needes
be
ashamed
of
his
follie
and
presumption
,
if
he
faile
to
obtaine
it
:
but
the
children
of
God
hope
for
euerlasting
life
,
and
glorie
in
this
hope
of
theirs
.
Now
the
[
](A15735-e34200-b)i
i
Rom.
5.
3.
5.
Apostle
saith
they
shall
not
be
ashamed
of
this
hope
:
and
therefore
it
must
needes
be
that
they
shall
haue
euerlasting
life
.
This
interpretation
your
owne
[
](A15735-e34210-b)k
k
Gloss.
Interlin
.
glosse
auowes
;
[
](A15735-e34220-b)l
l
Non
facit
erubes●…
,
quiae
impletur
.
Hope
makes
not
a
man
blush
,
because
it
is
fulfilled
:
and
expounding
that
which
followes
of
the
loue
of
God
,
it
saith
,
It
is
certaine
it
shall
be
fulfilled
,
because
we
haue
the
spirit
to
pledge
.
So
doth
[
](A15735-e34250-b)m
m
Lyra
ibid.
Lyra
also
interpret
that
hope
:
so
[
](A15735-e34270-b)n
n
Theodoret
,
Chrysostome
,
Theophylact.
Theodoret
,
so
Chrysostome
,
so
Theophylact
,
&c.
And
wherein
,
I
pray
you
,
differs
this
from
the
assurance
of
faith
,
which
wee
teach
,
and
you
condemne
?
This
growes
euery
day
in
the
hearts
of
true
beleeuers
,
who
neuer
fall
away
,
though
they
are
sometimes
shaken
.
Those
that
the
[
](A15735-e34310-b)o
o
Hebr.
6.
3.
4.
Apostle
speakes
of
,
neuer
had
true
faith
to
iustification
,
as
I
will
prooue
otherwhere
.
The
fourth
poynt
:
Touching
the
iustification
of
a
sinner
.
speaker
W.
P.
That
we
may
see
how
farre
we
are
to
agree
with
them
,
and
where
to
differ
:
first
I
will
set
downe
the
doctrine
on
both
parts
:
and
secondly
the
maine
differences
wherein
we
are
to
stand
against
them
euen
to
death
.
Our
doctrine
touching
the
iustification
of
a
sinner
,
I
propound
in
foure
rules
.
Rule
I.
That
,
iustification
is
an
action
of
God
,
whereby
he
absolueth
a
sinner
and
accepteth
him
to
life
euerlasting
for
the
righteousnesse
and
merit
of
Christ
.
Rule
II.
That
iustification
stands
in
two
things
;
first
in
the
remission
of
sinnes
by
the
merit
of
Christ
his
death
;
secondly
in
the
imputation
of
Christ
his
righteousnesse
;
which
is
another
action
of
God
whereby
he
accounteth
and
esteemeth
that
righteousnesse
which
is
in
Christ
,
as
the
righteousnesse
of
that
sinner
which
beleeueth
in
him
.
By
Christ
his
righteousnesse
we
are
to
vnderstand
two
things
:
first
his
sufferings
specially
in
his
death
and
passion
,
secondly
his
obedience
in
fulfilling
the
law
:
both
which
goe
together
:
for
Christ
in
suffering
obeyed
,
and
obeying
suffered
.
And
the
very
shedding
of
his
blood
to
which
our
saluation
is
ascribed
,
must
not
onely
bee
considered
,
as
it
is
passiue
,
that
is
,
a
suffering
,
but
also
as
it
is
actiue
,
that
is
,
an
obedience
,
in
which
hee
shewed
his
exceeding
loue
both
to
his
father
and
vs
,
and
thus
fulfilled
the
law
for
vs
.
This
point
if
some
had
well
thought
on
,
they
would
not
haue
placed
all
iustification
in
remission
of
sins
as
they
doe
.
Rule
III.
That
,
iustification
is
from
Gods
meere
mercie
and
grace
,
procured
onely
by
the
merit
of
Christ
.
Rule
IV.
That
,
man
is
iustified
by
faith
alone
:
because
faith
is
that
alone
instrument
created
in
the
heart
by
the
holy
Ghost
,
whereby
a
sinner
l●ieth
hold
of
Christ
his
righteousnesse
,
and
applieth
the
same
vnto
himselfe
.
There
is
neither
hope
,
nor
loue
,
nor
any
other
grace
of
God
within
man
,
that
can
do
this
but
faith
alone
.
The
doctrine
of
the
Romane
Church
touching
the
iustification
of
a
sinner
is
on
this
manner
.
I.
They
holde
that
before
iustification
there
goes
a
preparation
thereunto
:
which
is
an
action
wrought
partly
by
the
holy
Ghost
,
and
partly
by
the
power
of
naturall
free
will
,
whereby
a
man
disposeth
himselfe
to
his
owne
future
iustification
.
In
the
preparation
they
consider
the
ground
of
iustification
,
and
things
proceeding
from
it
.
The
ground
is
saith
,
which
they
define
to
bee
a
generall
knowledge
,
whereby
wee
vnderstand
and
beleeue
that
the
doctrine
of
the
word
of
God
is
true
.
Things
proceeding
from
this
faith
,
are
these
;
a
sight
of
our
sinnes
,
a
feare
of
hell
,
hope
of
saluation
,
loue
of
God
,
repentance
and
such
like
:
all
which
when
men
haue
attained
,
they
are
then
fully
disposed
(
as
they
say
)
to
their
iustification
.
This
preparation
being
made
,
then
comes
iustification
itselfe
:
which
is
an
action
of
God
,
whereby
he
maketh
a
man
righteous
.
It
hath
two
parts
:
the
first
,
and
the
second
.
The
first
is
,
when
a
sinner
of
an
euill
man
is
made
a
good
man
.
And
to
effect
this
,
two
things
are
required
:
first
the
pardon
of
sinne
,
which
is
one
part
of
the
first
iustification
:
secondlie
,
the
infusion
of
inward
righteousnesse
whereby
the
heart
is
purged
and
sanctified
:
and
this
habit
of
righteoutnes
stands
specially
in
hope
and
charitie
.
After
the
first
iustification
,
followeth
the
second
;
which
is
,
when
a
man
of
a
good
or
iust
man
is
made
better
and
more
iust
:
and
this
say
they
,
may
proceed
from
works
of
grace
;
because
he
which
is
righteous
by
the
first
iustification
,
can
bring
forth
good
works
:
by
the
merit
whereof
,
hee
is
able
to
make
himselfe
more
iust
and
righteous
:
and
yet
they
graunt
that
the
first
iustification
commeth
only
of
Gods
mercie
by
the
merit
of
Christ
.
speaker
D.
B.
P.
Because
M.
Perkins
sets
not
downe
well
the
Catholikes
opinion
,
I
wil
You
should
haue
shewed
helpe
him
out
,
both
with
the
preparation
and
iustification
it selfe
,
and
that
taken
out
of
the
Councell
of
Trent
.
Where
the
very
words
concerning
preparation
are
these
.
Men
are
prepared
and
disposed
to
this
iustice
,
wherein
he
failed
.
Seff
.
6.
c.
6.
when
being
stirred
vp
,
and
helped
by
Gods
grace
,
they
conceiuing
faith
by
hearing
,
are
freely
moued
to
ward
God
,
beleeuing
those
things
to
be
true
,
which
God
doth
reueale
and
promise
,
namely
,
that
he
of
his
grace
doth
iustifie
a
sinner
through
the
redemption
,
that
is
in
Christ
Jesus
.
And
when
knowledging
themselues
to
be
sinners
,
through
the
feare
of
Gods
iudgments
,
they
turne
themselues
to
consider
the
mercy
of
God
,
are
lifted
vp
into
hope
,
trusting
that
God
will
be
mercifull
vnto
them
for
Christs
sake
:
and
beginning
to
loue
him
as
the
fountaine
of
all
iustice
,
are
thereby
moued
with
hatred
and
detestation
of
all
sinnes
.
Finally
they
determine
to
receiue
baptisme
,
to
begin
a
new
life
,
and
to
keepe
all
Christs
commaundements
.
After
this
disposition
,
or
preparation
,
followeth
Iustification
,
and
for
that
euery
thing
is
best
knowne
by
the
causes
of
it
,
all
the
causes
▪
of
Iustification
are
deliuered
by
the
Councell
in
the
next
Chapter
,
which
briefly
are
these
.
The
finall
cause
of
the
iustification
of
a
sinner
,
is
the
glory
of
God
,
the
glory
of
Christ
,
and
maas
owne
iustification
:
the
efficient
is
God
,
the
meritorious
,
Christ
Jesus
Passions
,
the
instrumentall
,
is
the
Sacrament
of
Baptisme
,
the
only
formall
cause
,
is
inherent
iustice
,
that
is
,
Faith
,
Hope
,
and
Charitie
,
with
the
other
gifts
of
the
Holy
Ghost
,
powred
into
a
mans
soule
,
at
that
instant
of
iustification
.
Of
the
iustification
by
faith
,
and
the
second
iustification
shall
be
spoken
in
their
places
.
So
that
we
agree
in
this
point
,
that
iustification
commeth
of
the
free
grace
of
God
,
through
his
infinite
mercies
,
and
the
merits
of
our
Sauiours
Passion
,
and
that
all
sinnes
,
when
a
man
is
iustified
,
be
pardoned
him
.
speaker
A.
W.
Master
Perkins
hath
truly
deliuered
the
summe
of
that
which
you
set
down
,
out
of
the
Councill
of
Trent
;
and
that
more
plainly
for
euery
mans
vnderstanding
,
than
it
is
in
the
Councill
.
I.
Our
consent
and
difference
.
speaker
W.
P.
Now
let
vs
come
to
the
points
of
difference
betweene
vs
and
them
touching
iustification
.
The
first
maine
difference
is
in
the
matter
thereof
,
which
shall
bee
seene
by
the
answere
both
of
Protestant
and
Papist
to
this
one
question
:
What
is
the
very
thing
,
that
causeth
a
man
to
stand
righteous
before
God
,
and
to
be
accepted
to
life
euerlasting
:
wee
answer
,
Nothing
but
the
righteousnesse
of
Christ
,
which
consisteth
partly
in
his
sufferings
,
and
partly
in
his
actiue
obedience
in
fulfilling
the
rigour
of
the
law
.
And
here
let
vs
consider
,
how
neere
the
Papists
come
to
this
answere
,
and
wherein
they
dissent
.
Consent
I.
They
graunt
,
that
in
iustification
sinne
is
pardoned
by
the
merits
of
Christ
,
and
that
none
can
be
iustified
without
remission
of
sinnes
:
and
that
is
well
.
II.
They
graunt
,
that
the
righteousnes
whereby
a
man
is
made
righteous
before
God
,
commeth
from
Christ
,
and
from
Christ
alone
.
III.
The
most
learned
among
them
say
,
that
Christ
his
satisfaction
,
and
the
merit
of
his
death
is
imputed
to
euery
sinner
that
doth
heleeue
,
for
[
](A15735-e34790-b)*
*
Bellarm.
de
Iustif.
lib.
2.
c.
7.
his
satisfaction
before
God
:
and
hitherto
we
agree
.
The
very
point
of
difference
is
this
;
wee
hold
that
the
satisfaction
made
by
Christ
in
his
death
,
and
obedience
to
the
law
,
is
imputed
to
vs
,
and
becomes
our
righteousnesse
.
They
say
,
it
is
our
satisfaction
,
and
not
our
righteousnes
,
whereby
we
stand
righteous
before
God
:
because
it
is
inherent
in
the
person
of
Christ
as
in
a
subiect
.
Now
the
answer
of
the
Papist
to
the
former
question
is
on
this
manner
;
The
thing
(
saith
hee
)
that
maketh
vs
righteous
before
God
,
and
causeth
vs
to
bee
accepted
to
life
euerlasting
,
is
remission
of
sinnes
,
and
the
habite
of
inward
righteousnes
,
or
charitie
with
the
fruites
thereof
.
We
condesend
and
graunt
that
the
habite
of
righteousnesse
,
which
wee
call
sanctification
,
is
an
excellent
gift
of
God
,
and
hath
his
reward
of
God
:
and
is
the
matter
of
our
iustification
before
men
;
because
it
serueth
to
declare
vs
to
be
reconciled
to
God
,
and
to
bee
iustified
:
yet
wee
denie
it
to
bee
the
thing
,
which
maketh
vs
of
sinners
to
become
righteous
,
or
iust
before
God
.
speaker
D.
B.
P.
The
point
of
difference
is
this
:
that
the
Protestants
hold
that
Christs
Passion
and
obedience
imputed
vnto
vs
,
becommeth
our
righteousnes
:
(
for
the
words
of
iustice
and
iustification
,
they
seldome
vse
,
)
and
not
any
righteousnes
,
which
is
in
our selues
.
The
Cathòlikes
affirme
,
that
those
vertues
powred
into
our
soules
,
(
speaking
of
the
formall
cause
of
iustification
)
is
our
iustice
,
and
that
through
that
,
a
man
is
iustified
in
Gods
sight
,
and
accepted
to
life
euerlasting
.
Although
as
you
haue
seene
before
,
we
hold
that
God
of
his
mecre
mercy
through
the
merits
of
Christ
Iesus
our
Sauiour
,
hath
freetie
be●lowed
that
iustice
on
vs
.
speaker
A.
W.
The
word
iustification
wee
vse
continually
,
the
cauill
about
our
not
vsing
iustice
,
but
righteousnes
,
for
our
aduantage
,
is
sufficiently
answered
by
[
](A15735-e34880-b)p
p
Fulk
against
Martins
discouerie
,
chap.
8.
Against
the
Rhem.
Luc.
1.
6.
Doctor
Fulke
,
against
Gregory
Martin
,
and
the
Rhemists
.
The
true
reason
why
our
translators
chose
rather
to
say
,
righteous
,
and
righteousnes
,
than
iust
and
iustice
,
was
,
because
the
former
words
are
more
generall
,
the
latter
(
for
the
most
part
)
restrained
in
common
vse
to
one
particular
vertue
betwixt
man
and
man
.
We
denie
not
that
Christians
being
iustified
,
are
truly
righteous
by
inherent
righteousnes
;
but
that
wee
are
to
pleade
our
owne
imperfect
righteousnes
before
God
,
to
our
iustification
.
speaker
D.
B.
P.
Note
that
M.
Perkins
comes
to
short
in
his
second
rule
,
when
he
attributeth
the
merits
of
Christs
sufferings
to
obedience
;
whereas
obedience
if
it
had
been
without
charity
,
would
haue
merited
nothing
at
Gods
hands
.
speaker
A.
W.
Master
Perkins
comes
as
neere
the
marke
,
as
you
:
acknowledging
the
loue
of
Christ
in
his
obedience
,
distinctly
both
to
God
and
vs
.
And
indeed
it
were
ridiculous
to
imagine
obedience
without
loue
,
though
the
[
](A15735-e35000-b)q
q
Phil.
2.
8.
Apostle
mentions
the
one
without
the
other
.
speaker
W.
P.
And
this
is
the
first
point
of
our
disagreement
in
the
matter
of
iustification
:
which
must
be
marked
;
because
if
there
were
no
more
points
of
difference
betweene
vs
,
this
one
alone
were
sufficient
to
keepe
vs
from
vniting
of
our
religions
:
for
hereby
the
Church
of
Rome
doth
race
the
very
foundation
.
speaker
D.
B.
P.
And
whereas
M.
Perkins
doth
say
,
that
therein
we
raze
the
foundation
,
that
is
as
he
interpreteth
it
in
his
preface
,
we
make
Christ
a
Pseudochrist
,
we
auerre
,
that
herein
we
doe
much
more
magnifie
Christ
,
then
they
do
,
for
they
take
Christs
merits
to
be
so
meane
,
that
they
do
Are
they
meane
merits
,
that
appease
Gods
wrath
,
and
procure
e●●●lasting
glorie
?
but
euen
serue
the
turne
to
deface
sinne
,
and
make
men
worthie
of
the
ioyes
of
heauen
.
Nay
it
doth
not
serue
the
turne
,
but
onely
that
God
doth
not
impute
sinne
vnto
vs
.
We
contrariwise
,
doe
so
highly
esteeme
of
our
Sauiours
inest●mable
merits
,
that
we
hold
them
well
able
to
purchase
at
Gods
hands
,
a
farre
inferiour
iustice
,
and
such
merits
as
mortall
men
are
capable
of
,
and
to
them
doe
giue
such
force
and
value
,
that
they
make
a
man
iust
before
God
,
and
worthy
of
the
Kingdome
of
heauen
,
as
shall
be
proued
.
speaker
A.
W.
This
slander
was
answered
before
.
We
acknowledge
the
power
of
Christs
death
,
as
to
iustification
,
for
the
forgiuenes
of
sinnes
,
so
to
sanctification
for
inherent
righteousnes
;
and
that
such
righteousnes
,
as
is
sufficient
to
make
vs
pure
and
holie
in
the
sight
of
God
,
though
we
attaine
not
to
the
perfection
of
it
,
as
long
as
we
liue
in
this
mortall
bodie
.
speaker
D.
B.
P.
Againe
,
they
do
great
iniurie
to
Gods
goodnes
,
wisdome
,
and
iustice
,
in
their
iustification
,
for
they
teach
,
that
inward
iustice
,
or
sanctification
,
is
not
necessary
to
iustification
;
Yea
their
Ring-leader
Luther
saith
,
Where
?
That
the
iustified
can
by
no
sinnes
whatsoeuer
,
(
except
he
refuse
to
beleeue
)
lose
their
saluation
.
Wherein
,
first
they
make
their
righteous
man
,
Like
(
as
our
Sauiour
speaketh
)
to
sepulchers
whited
on
the
out
side
,
with
an
imputed
iustice
,
but
within
,
full
of
iniquitie
,
and
disorder
.
Then
the
wisdome
of
God
must
either
not
discouer
this
masse
of
iniquitie
,
or
his
goodnes
abide
it
,
or
his
iustice
either
wipe
it
away
,
or
punish
it
:
But
(
say
they
)
he
seeth
it
well
enough
,
but
couereth
it
with
the
mantle
of
Christs
righteousnes
.
Why
?
can
any
thing
be
hid
from
his
sight
?
it
is
madnes
to
thinke
it
.
speaker
A.
W.
We
doe
God
no
wrong
in
maintaining
his
truth
,
that
sanctification
followes
iustification
,
in
nature
,
though
in
time
they
come
together
.
Luther
saith
,
as
the
truth
is
,
that
he
which
beleeues
shal
be
saued
;
and
that
faith
is
not
destroyed
by
any
sinne
,
but
infidelitie
.
A
man
iustified
(
as
I
haue
said
often
)
is
righteous
by
inherent
righteousnes
,
and
therefore
not
like
a
whited
sepulchre
.
Our
corruptions
and
sins
God
seeth
,
and
mislikes
:
but
hauing
punisht
them
in
Christ
,
he
laies
them
not
to
our
charge
.
speaker
D.
B.
P.
And
why
doth
he
not
for
Christs
sake
deface
it
,
and
wipe
it
cleane
away
,
and
adorne
with
his
grace
that
soule
,
whom
he
for
his
sonnes
sake
He
doth
,
but
not
all
at
once
.
loueth
and
make
it
worthy
of
his
loue
and
kingdome
.
What
?
is
it
because
Christ
hath
not
deserued
it
?
So
to
say
,
were
to
derogate
from
the
infnite
value
of
his
merits
.
Or
is
it
,
for
that
God
cannot
make
such
iustice
in
a
pure
man
,
as
may
be
worthy
of
his
loue
and
his
kingdome
?
And
this
were
to
deny
Gods
power
in
a
matter
that
can
be
done
,
as
we
confesse
that
such
vertue
was
in
our
first
Father
Adam
,
in
state
of
innocency
.
And
M.
Perkins
seemes
to
graunt
,
That
man
in
this
life
at
his
last
gaspe
,
may
haue
such
righteousnes
.
If
then
we
had
no
other
reason
for
vs
,
Pag
77.
but
that
our
iustification
doth
more
exalt
the
power
,
and
goodnesse
of
God
,
more
magnifie
the
value
of
Christs
merits
,
and
brigeth
greater
It
exalts
mans
pride
aboue
Gods
mercie
.
dignity
vnto
men
:
our
doctrine
were
much
better
to
be
liked
,
then
our
aduersaries
,
who
cannot
alleadge
one
expresse
sentence
,
either
out
of
holy
Scriptures
,
or
auncient
Fathers
,
teaching
the
imputation
of
Christs
righteousnes
vnto
vs
,
to
be
our
iustification
,
as
shall
be
seene
in
the
reasons
following
,
and
doe
much
abase
both
Christs
merits
,
and
Gods
power
,
wisdome
,
and
goodnes
.
speaker
A.
W.
It
is
enough
for
vs
to
know
what
God
doth
,
without
inquiring
curiously
into
the
reason
of
it
.
Yet
in
this
case
wee
may
answere
,
that
God
doth
not
make
vs
perfectly
righteous
at
once
,
that
wee
may
continually
depend
vpon
him
,
and
not
thinke
too
highly
of
our selues
,
as
you
,
by
reason
of
that
conceit
,
doe
,
ascribing
the
best
part
of
your
second
iustification
to
your
owne
merits
,
proceeding
from
your
will
:
which
grace
,
as
you
say
,
hath
wholy
freed
.
But
of
this
also
I
spake
before
,
and
must
say
more
hereafter
.
speaker
W.
P.
Now
let
vs
see
by
what
reasons
wee
iustifie
our
doctrine
;
and
secondly
answere
the
contrarie
obiections
.
Our
reasons
.
Reason
I.
That
very
thing
which
must
be
our
righteousnesse
before
God
,
must
satisfie
the
iustice
of
the
law
,
which
saith
,
Doe
these
things
,
and
thou
shalt
line
.
Now
there
is
nothing
can
satisfie
the
iustice
of
the
law
,
but
the
righteousnes
or
obedience
of
Christ
for
vs
.
If
any
alleage
ciuil
iustice
,
it
is
nothing
:
for
Christ
saith
,
Except
your
righteousnesse
exceede
the
righteousnes
of
the
Scribes
and
Pharises
,
you
cannot
enter
into
the
kingdome
of
heauen
.
speaker
D.
B.
P.
This
reason
is
not
worth
a
rush
,
for
when
he
requireth
that
our
iustice
This
answere
is
lesse
worth
.
Gal
5.
Gal.
5.
must
satisfie
the
iustice
of
the
law
,
I
demaund
what
law
he
meaneth
?
If
Moses
law
:
of
which
those
words
,
Doe
this
and
thou
shalt
liue
,
are
spoken
:
Then
I
answere
with
the
Apostle
.
That
you
are
euacuated
,
or
abolished
from
Christ
,
that
are
iustified
in
the
law
.
That
is
,
he
is
a
Iew
and
no
Chri
stian
,
that
wuld
haue
Christian
Iustice
answerable
to
Moses
law
.
If
M.
Perkins
would
onely
that
men
iustified
,
must
be
able
to
fulfill
Christs
law
,
I
then
graunt
,
that
they
so
be
,
by
the
helpe
of
Gods
grace
,
which
will
neuer
faile
them
,
before
they
faile
of
their
duties
.
speaker
A.
W.
He
is
neither
Christian
,
nor
Iew
,
but
worse
than
either
,
that
abolisheth
the
moral
law
by
the
Gospel
.
The
[
](A15735-e35600-b)r
r
Gal.
5.
3.
Apostle
speakes
of
ioyning
the
law
with
Christ
to
iustification
,
not
of
making
Christian
iustice
answerable
to
Moses
law
.
But
is
there
any
likelihood
,
that
hee
which
came
to
bring
perfect
righteousnes
,
would
destroy
the
law
of
righteousnes
?
Are
you
they
that
finde
fault
with
vs
,
because
wee
say
it
is
impossible
for
vs
to
keepe
the
Commandements
so
fully
,
as
God
requireth
?
Doth
Moses
law
containe
any
other
,
or
greater
righteousnes
,
than
the
perfect
loue
of
God
,
and
of
our
neighbour
?
Is
it
not
your
common
doctrine
,
that
faith
makes
vs
able
to
keepe
the
law
?
Nay
,
doe
you
not
teach
,
that
our
Sauiour
hath
propounded
greater
perfection
to
his
followers
,
than
was
required
by
the
law
of
Moses
?
Beside
,
is
not
the
law
the
very
law
of
nature
?
And
can
any
man
bee
righteous
that
keepes
not
the
law
of
nature
?
You
must
prooue
that
God
by
Christ
hath
either
abrogated
the
morall
law
,
or
dispensed
with
Christians
for
the
breaches
of
it
;
not
by
pardoning
of
them
,
as
the
Apostle
teacheth
,
but
by
freeing
them
from
obedience
to
it
.
If
this
be
false
,
then
whosoeuer
will
be
iustified
by
any
law
,
must
fulfill
Moses
law
,
to
which
onely
the
promise
is
made
,
Doe
this
,
and
thou
shalt
liue
.
speaker
W.
P.
What
?
shall
we
say
that
workes
doe
make
vs
iust
?
that
cannot
be
:
for
all
mens
workes
are
defectiue
in
respect
of
the
iustice
of
the
law
.
Shall
we
say
our
sanctification
,
whereby
we
are
renewed
to
the
image
of
God
in
righteousnes
and
true
holinesse
?
that
also
is
imperfect
and
cannot
satisfie
Gods
iustice
required
in
the
law
:
as
Isai
hath
said
of
himselfe
and
the
people
,
All
our
righteousnesse
is
as
a
menstruous
cloath
.
speaker
D.
B.
P.
But
saith
M.
Perkins
.
That
iustice
of
man
is
vnperfect
,
and
cannot
satisfie
Isay
64.
the
iustice
which
God
requires
in
his
law
,
and
proues
it
out
of
Esay
,
who
saith
,
All
our
righteousnesse
is
as
a
menstruous
,
or
defiled
cloath
.
I
answere
that
the
holy
Prophet
speaketh
those
words
in
the
person
of
the
wicked
,
and
therefore
are
madly
applied
vnto
the
righteous
.
That
he
speaketh
of
the
wicked
,
of
that
nation
,
and
of
that
time
:
appeareth
plainly
by
the
text
it selfe
.
For
he
saith
before
,
But
loe
thou
hast
been
angry
,
for
we
haue
offended
,
and
haue
been
euer
in
sinne
:
and
after
;
There
is
no
man
that
calleth
vpon
thy
name
,
and
standeth
vp
to
take
hold
by
thee
.
And
although
the
words
be
generall
,
and
seeme
to
the
vnskilfull
to
comprehend
himselfe
also
,
yet
that
is
but
the
manner
of
preachers
,
and
specially
of
such
as
become
Intercessors
for
others
,
who
vse
to
speake
in
the
persons
of
them
,
for
whom
they
sue
:
for
if
he
had
reckoned
himselfe
in
that
number
,
he
had
lyed
,
when
he
said
:
There
is
none
that
call
vpon
thy
A
foule
and
vnmannerly
speech
.
Luther
and
Caluin
on
this
place
.
name
,
when
as
he
immediatly
calleth
vpon
him
in
most
vehement
sort
for
mercy
,
all
which
the
best
learned
among
them
marking
,
confesse
that
this
sentence
cannot
be
alleadged
against
the
vertue
of
good
works
.
Hence
,
gather
how
dexterously
M.
Perkins
handleth
holy
Scripture
.
That
which
the
Prophet
spake
of
some
euil
men
,
of
one
place
,
and
at
one
time
:
that
he
applieth
vnto
all
good
men
,
for
all
times
,
and
all
places
.
speaker
A.
W.
It
is
no
proofe
that
the
Prophet
speakes
not
of
himselfe
,
as
well
as
of
the
people
,
because
Preachers
sometimes
doe
not
in
the
like
speeches
.
For
sometimes
also
they
doe
.
Neither
had
the
Prophet
lied
(
as
you
grosly
speake
)
if
hee
had
meant
himselfe
.
For
it
is
not
his
purpose
to
denie
,
that
God
had
been
called
vpon
:
but
so
called
vpon
as
hee
ought
to
haue
been
.
The
Prophet
speakes
of
their
actions
,
which
had
some
shew
of
goodnes
,
els
he
would
not
say
our
righteousnes
:
besides
,
he
speakes
not
of
that
which
he
presently
was
to
doe
,
as
a
Prophet
,
but
of
that
which
(
ordinarily
)
he
and
other
did
with
the
infirmitie
of
men
.
[
](A15735-e35890-b)s
s
Luther
&
Caluin
.
in
illum
locum
Esaiae
64.
6.
Luther
and
Caluin
are
of
opinion
,
that
the
place
doth
not
properly
belong
to
the
proofe
of
this
doctrine
;
but
they
denie
not
that
the
Prophet
speakes
of
the
faithfull
and
their
works
.
Yea
Caluin
plainly
affirmes
,
that
he
doth
speake
of
them
:
The
faithfull
(
saith
he
)
goe
forward
in
their
complaint
.
And
,
The
faithfull
must
confesse
their
guiltines
.
So
doth
[
](A15735-e35960-b)t
t
Caietan
ad
2.
Cor.
3.
21.
Caietan
vnderstand
the
place
,
alluding
to
it
,
Christ
merit
is
called
our
righteousnes
,
because
it
is
true
righteousnes
,
before
Gods
iudgement
seate
:
to
make
a
difference
betwixt
it
and
our
righteousnes
,
which
(
at
Gods
iudgement
seate
)
is
as
the
cloutes
of
a
menstruous
woman
.
[
](A15735-e35990-b)u
u
De
verb.
Esaiae
ser.
5.
Our
humble
righteousnes
,
if
it
be
any
,
is
true
perhaps
(
saith
Bernard
)
but
not
pure
;
vnlesse
perchance
we
thinke
our selues
better
than
our
fathers
,
who
no
lesse
truly
than
humbly
said
:
All
our
righteousnes
is
as
the
cloutes
&c.
Therefore
Bernard
and
Caietan
expound
this
place
of
the
righteousnes
of
iustified
men
,
as
Master
Perkins
doth
.
speaker
W.
P.
To
haue
a
cleare
conscience
before
God
,
is
a
principall
part
of
inward
righteousnesse
:
and
of
it
Paul
in
his
owne
person
saith
thus
,
I
am
priuie
to
nothing
by
my selfe
,
yet
am
I
not
iustified
thereby
,
2.
Cor.
4.
4.
Therefore
nothing
can
procure
vnto
vs
an
absolution
and
acceptance
to
life
euerlasting
,
but
Christs
imputed
righteousnesse
.
speaker
D.
B.
P.
But
he
will
amend
it
in
the
next
,
where
he
proues
out
of
S.
Paul
,
that
a
cleare
conscience
(
which
is
a
great
part
of
inherent
iustice
,
)
can
nothing
1.
Cor.
4.
helpe
to
our
iustification
.
I
am
priuie
to
nothing
by
my selfe
,
and
yet
J
am
not
iustified
thereby
.
Here
is
a
very
prety
peece
of
cousinage
.
What
,
doth
the
Apostle
say
that
he
was
not
iustified
by
his
cleere
conscience
?
nothing
lesse
:
but
that
alb●it
,
he
saw
nothing
in
himselfe
to
hinder
his
iustification
yet
God
who
hath
sharper
eye-sight
,
might
espie
some
iniquitie
in
him
,
and
therefore
durst
not
the
Apostle
affirme
himselfe
to
be
iustified
,
as
if
he
should
say
,
if
there
be
no
o●her
fault
in
me
in
Gods
〈◊〉
,
then
I
can
find
by
mine
owne
insight
,
I
am
iustified
,
because
I
am
〈◊〉
of
nothing
,
and
so
the
place
proueth
rather
the
vncertaine
knowledge
of
our
iustification
,
as
I
haue
before
shewed
.
speaker
A.
W.
If
the
Apostle
were
not
iustified
by
the
law
who
can
be
?
That
he
was
not
,
himselfe
(
saith
Master
Perkins
)
confesseth
,
euen
then
when
he
was
not
p●●uie
to
himselfe
of
any
grosse
breach
thereof
.
This
is
Master
Perkins
reason
:
to
which
you
answere
nothing
,
but
frame
another
argument
to
your selfe
out
of
the
Apostles
speech
.
speaker
W.
P.
And
this
will
appeare
,
if
wee
doe
consider
,
how
wee
must
come
one
day
before
Gods
iudgement
seat
,
there
to
be
iudged
in
the
rigour
of
iustice
:
for
then
we
must
bring
some
thing
that
may
counteruaile
the
iustice
of
God
:
not
hauing
onely
acceptation
in
mercie
,
but
also
approbation
in
iustice
:
God
being
not
onely
mercifull
,
but
also
a
iust
iudge
.
speaker
D.
B.
P.
But
M.
Perkins
addeth
,
that
we
must
remember
,
that
we
shall
come
to
iudgement
,
where
rigour
of
iustice
shall
be
shewed
.
We
know
it
well
,
but
when
there
is
no
condemnation
to
those
that
by
Baptisme
be
purged
from
originall
sin
,
as
he
confesseth
himselfe
,
the
Apostle
to
teach
in
Pag.
28.
our
consents
,
about
originall
sinne
,
what
then
needeth
any
iustified
man
greatly
feare
,
the
rigorous
sentence
of
a
iust
Iudge
?
And
Saint
Paul
saith
himselfe
in
the
person
of
the
iust
:
That
he
had
ranne
a
good
race
,
&c.
and
therefore
,
there
was
a
crowne
of
iustice
laid
vp
for
him
,
by
that
iust
Iudge
,
and
not
only
to
him
,
but
all
them
that
loue
●Crists
comming
.
speaker
A.
W.
Indeede
he
that
is
iustified
,
needes
not
feare
condemnation
:
but
the
question
is
,
whether
he
can
be
iustified
in
Gods
iust
iudgement
,
who
brings
imperfect
righteousnes
to
iustifie
himselfe
withall
:
which
S.
Paul
doth
not
:
but
being
iustified
by
faith
in
Christ
,
lookes
for
a
reward
of
his
holie
labours
,
according
to
the
promise
of
God
.
speaker
D.
B.
P.
And
concerning
both
,
inherent
iustice
,
and
the
ability
of
it
,
to
fulfill
Serm.
18.
de
verb.
Apost.
the
law
;
And
what
Iaw
,
heare
this
one
sentence
of
S.
Augustine
.
He
that
beleeueth
in
him
,
he
hath
not
that
iustice
,
which
is
of
the
law
,
albeit
the
law
be
good
,
but
he
shall
fulfill
the
law
,
not
by
iustice
which
he
hath
of
himselfe
,
but
which
is
giuen
of
God
,
for
charity
is
the
fulfilling
of
the
law
,
and
from
him
is
this
charity
powred
into
our
barts
,
not
certainlie
by
our selues
,
but
by
the
holy
Ghost
which
is
giuen
vs
.
speaker
A.
W.
There
needes
[
](A15735-e36460-b)*
*
Aug.
de
verbis
Apost.
ser.
15.
no
mans
authoritie
to
prooue
,
that
hee
which
is
iustified
hath
inherent
righteousnes
.
For
the
Apostle
saith
,
[
](A15735-e36470-b)x
x
1.
Cor.
1.
30.
&
6.
11.
Christ
is
made
sanctification
to
vs
,
and
that
by
him
we
are
sanctified
:
neither
doe
we
denie
,
that
this
inherent
righteousnes
is
such
,
as
might
enable
vs
to
keepe
the
law
,
and
shall
,
when
it
is
perfect
:
but
to
keepe
the
law
,
is
not
onely
to
haue
charitie
,
or
righteousnes
,
but
to
vse
it
as
the
law
commands
.
Righteousnes
(
saith
[
](A15735-e36500-b)y
y
Aug.
ser
de
temp.
●er.
5●
.
Austin
)
is
nothing
els
but
not
to
sinne
:
not
to
sinne
,
is
to
keepe
the
commandements
of
the
law
:
that
is
(
as
himselfe
presently
expounds
it
)
to
do
none
of
those
things
that
are
forbidden
,
and
to
doe
all
those
things
that
are
commanded
.
But
the
chiefe
point
is
,
what
law
he
meanes
:
out
of
doubt
the
law
of
Moses
,
which
is
alwaies
meant
,
when
it
is
put
alone
without
any
addition
or
explication
,
as
it
is
here
.
What
law
vnderstands
he
,
when
he
saith
,
that
iustice
which
is
of
the
law
?
Of
the
same
he
saith
,
he
shall
fulfill
[
](A15735-e36560-b)z
z
Legem
ipsam
.
the
law
it selfe
:
besides
,
what
[
](A15735-e36580-b)a
a
Rom.
13.
law
doth
charitie
fulfill
?
questionlesse
the
law
of
Moses
:
the
summe
whereof
is
the
loue
of
God
and
man
.
speaker
W.
P.
Reason
II.
2.
Cor.
5.
21.
He
which
knew
no
sinne
was
made
sinne
for
vs
,
that
we
might
be
made
the
righteousnes
of
God
which
is
in
him
.
Whence
I
reason
thus
.
As
Christ
was
made
sin
for
vs
,
so
are
we
made
the
righteousnesse
of
God
in
him
:
but
Christ
was
made
sin
,
or
,
a
sinner
by
imputation
of
our
sinnes
,
he
being
in
himselfe
most
holy
:
therefore
a
sinner
is
made
righteous
before
God
,
in
that
Christs
righteousnesse
is
imputed
and
applied
vnto
him
.
Now
if
any
shall
say
,
that
man
is
iustified
by
righteousnes
infused
:
then
by
like
reason
,
I
say
Christ
was
made
sinne
for
vs
by
infusion
of
sinne
,
which
to
say
is
blasphemie
.
speaker
D.
B.
P.
I
denie
both
propositions
,
the
former
because
it
hath
a
comparison
in
the
manner
of
our
iustification
,
with
the
sinne
which
Christ
was
made
for
vs
:
for
in
the
text
of
the
Apostle
,
there
is
no
signification
of
a
similitude
that
Christ
was
so
made
sinne
,
as
we
are
made
iust
.
That
is
then
M.
Perkins
vaine
glosse
,
without
any
liklyhood
in
the
text
.
The
other
proposition
is
also
false
,
for
Christ
was
not
made
sinne
by
imputation
,
for
sin
in
that
place
is
taken
figuratiuely
,
and
signifieth
according
to
the
exposition
Why
doe
you
not
bring
a
better
warrant
from
the
Hebrew
phrases
of
auncient
Fathers
,
An
host
or
sacrifice
for
sinne
:
Which
Christ
was
truely
made
:
his
body
being
sacrificed
on
the
Crosse
for
the
discharge
of
sinne
,
and
not
by
imputation
.
speaker
A.
W.
That
there
is
some
comparison
of
likenes
implied
by
the
Apostle
,
it
appeares
by
[
](A15735-e36740-b)b
b
Aug.
Enchir.
ad
Laurent
.
cap
41.
Austin
:
He
therefore
was
made
sinne
,
that
we
might
be
made
righteousnes
;
not
ours
,
but
Gods
;
not
in
vs
,
but
in
him
;
as
he
[
](A15735-e36760-b)c
c
Demonstrauit
.
made
shew
of
sinne
,
not
of
his
owne
,
but
of
ours
;
not
[
](A15735-e36780-b)d
d
Constitutum
.
resting
in
him
,
but
in
vs
.
speaker
W.
P.
That
interpretation
indeed
is
generally
best
liked
of
,
because
of
the
Hebraisme
:
but
yet
the
place
may
also
be
expounded
otherwise
,
as
[
](A15735-e36830-b)e
e
Lombard
.
Thomas
,
Caietan
.
Catharin
Gloss.
Interlin
.
your
owne
writers
shew
:
He
made
him
to
be
counted
a
sinner
,
saith
Thomas
;
and
Catharin
more
fully
,
[
](A15735-e36870-b)f
f
In
illo
posuit
peccata
nostrum
omnium
.
He
laid
vpon
him
the
sinnes
of
vs
all
,
and
especially
that
originall
sinne
,
out
of
which
,
as
out
of
a
roote
,
the
other
spring
.
And
the
exposition
of
this
place
by
S.
Hierome
is
not
to
be
despised
.
Christ
(
saith
he
)
beeing
offered
for
our
sinnes
,
tooke
the
name
of
sinne
that
we
might
bee
made
the
righteousnesse
of
God
in
him
,
Not
ours
nor
in
vs
.
If
this
righteousnesse
of
God
be
neither
ours
nor
in
vs
,
then
it
can
bee
no
inherent
righteousnesse
,
but
must
needes
be
righteousnes
imputed
.
And
Chrysost.
on
this
place
saith
,
It
is
called
Gods
righteousnes
,
because
it
is
not
of
workes
,
and
because
it
must
be
without
all
staine
or
want
:
and
that
cannot
bee
inherent
righteousnes
.
Anselme
saith
,
He
is
made
sinne
as
wee
are
made
iustice
:
not
ours
,
but
Gods
:
not
in
vs
,
but
in
him
:
as
he
is
made
sinne
,
not
his
owne
,
but
ours
:
not
in
himselfe
,
but
in
vs
.
speaker
D.
B.
P.
How
these
words
of
the
Apostle
,
Iustice
of
God
,
are
to
be
vnderstood
,
see
Saint
Augustine
.
One
place
I
will
cite
for
all
.
The
iustice
of
God
(
saith
Tract.
26.
in
Iohan.
Item
Epist.
120.
ad
honorat
.
cap.
30.
Item
in
Psalm
.
30.
Con●
.
1.
de
spirit
.
&
lib.
c.
9.
he
)
through
the
saith
of
Christ
Jesus
,
that
is
by
faith
wherewith
we
beleeue
in
Christ
:
for
as
that
faith
is
called
Christs
,
not
by
which
Christ
beleeues
,
so
that
Iustice
is
called
Gods
,
not
whereby
God
is
iust
:
both
of
them
,
faith
and
iustice
,
be
ours
,
but
therefore
they
are
tearmed
Gods
,
and
Christs
,
because
through
their
liberality
they
are
giuen
to
vs
.
Which
interpretation
may
be
confirmed
out
of
that
place
of
S.
Chrysostome
,
which
M.
Perkins
citeth
,
saying
:
It
is
called
Gods
Iustice
,
because
it
is
not
of
works
,
but
of
his
free
gift
.
So
that
it
is
,
not
that
which
is
in
God
himselfe
,
but
such
as
he
bestoweth
vpon
vs
.
And
that
iustice
of
it selfe
is
pure
,
and
wanteth
no
vertue
to
work
that
,
for
which
it
is
giuen
,
to
wit
,
to
make
a
man
righteous
.
S.
Anselme
a
A
poore
shift
.
What
say
you
to
Jerome
?
right
vertuous
and
learned
Catholike
Arch-bishop
of
ours
shall
be
answered
,
when
the
place
is
quoted
.
speaker
A.
W.
The
iustice
of
God
is
expounded
by
the
Apostle
to
be
the
forgiuenes
of
sinnes
,
especially
vpon
your
interpretation
.
For
what
is
it
that
Christ
[
](A15735-e37110-b)g
g
Rom.
3.
25.
26
procures
by
his
sacrifice
but
pardon
,
the
wrath
of
God
being
appeased
?
It
is
indeed
called
the
righteousnes
of
God
,
because
it
is
giuen
vs
by
God
,
and
chiefly
because
it
is
appointed
and
approoued
of
God
.
They
that
make
it
inherent
in
vs
(
as
it
cannot
be
prooued
by
this
place
that
S.
Austin
doth
)
stretch
it
further
than
the
Apostle
vseth
to
doe
,
and
make
it
comprehend
sanctification
also
.
It
is
but
a
shift
to
put
off
[
](A15735-e37130-b)h
h
Anselm
.
ad
2.
Cor.
5.
21.
A●s●lme
,
whom
you
cannot
answere
:
it
had
been
casie
for
you
to
conceiue
,
that
he
meanes
his
Commentarie
vpon
that
place
.
But
how
chance
Hierome
is
past
ouer
too
?
we
must
haue
some
other
excuse
,
for
the
place
is
quoted
.
speaker
W.
P.
Reason
III.
Rom.
5.
19.
As
by
one
mans
disobedience
many
were
made
sinners
:
so
by
the
obedience
of
one
,
shall
many
be
made
righteous
:
marke
here
is
a
comparison
betweene
the
first
and
second
Adam
.
And
hence
I
reason
thus
.
As
by
the
disobedience
of
the
first
Adam
men
were
made
sinners
:
so
by
the
obedience
of
the
second
Adam
,
are
we
made
righteous
.
Now
we
are
not
onely
made
sinners
by
propagation
of
naturall
corruption
,
but
by
imputation
.
For
Adams
first
sinne
was
the
eating
of
the
forbidden
fruite
:
which
verie
acte
is
no
personall
offence
,
but
is
imputed
to
all
his
posteritie
,
in
whom
we
haue
all
sinned
.
The
[
](A15735-e37270-b)c
c
I●●n
.
l●br
.
5.
cap.
●7
.
Ch●…
〈◊〉
.
ad
Neop●
.
Fathers
call
this
very
sinne
Adams
hand-writing
,
making
vs
debters
vnto
God
.
And
therefore
in
like
manner
the
obedience
of
Christ
is
made
the
righteousnesse
of
euery
beleeuer
,
not
by
infusion
but
by
imputation
.
speaker
D.
B.
P.
The
comparison
I
allow
,
because
it
is
the
Apostles
,
and
deny
that
men
are
made
sinners
by
imputation
of
Adams
fault
.
And
say
that
euery
one
descended
of
Adam
by
natural
propagation
,
hath
his
own
pe●●onal
iniquity
stieking
in
them
,
which
is
commonly
called
O●●ginal
sin
,
and
an
high
point
of
Pelagiamsme
is
it
,
to
deny
it
.
For
albeit
we
did
not
〈◊〉
of
the
forbidden
fruit
in
proper
person
,
yet
receiue
we
the
nature
of
man
,
polluted
with
that
infection
really
,
and
not
by
imputation
.
And
so
the
comparison
serues
not
at
all
M.
Perkins
turne
,
but
beareth
very
strongly
against
him
,
it
being
thus
framed
:
As
by
Adams
disobedience
many
were
made
sinners
,
euen
so
by
Christs
obedience
many
shall
be
iustified
:
This
is
his
Maior
.
Now
to
the
Minor
.
But
by
Adams
disobedience
they
were
made
sinners
,
by
drawing
from
him
,
euery
one
his
owne
proper
inherent
iniquitie
,
First
,
by
hauing
his
sinne
imputed
to
them
.
See
how
they
are
saine
to
disgrace
arguments
,
that
can
not
answere
them
.
in
like
manner
we
are
iustified
by
Christ
,
not
by
imputation
of
his
iustice
,
but
by
our
inherent
iustice
,
which
is
powred
into
our
soules
,
when
〈◊〉
▪
are
in
Baptisme
borne
a
new
in
him
.
See
what
penury
of
poore
arguments
they
haue
,
that
to
make
some
shew
of
store
are
forced
to
propound
such
as
make
manifestly
against
them
.
speaker
A.
W.
Your
bare
deniall
is
no
sufficient
answere
,
especially
since
greater
Clerkes
directly
affirme
the
contrarie
,
viz.
that
that
sin
of
Adams
makes
vs
debters
to
God
;
whereof
we
are
all
guiltie
,
as
hauing
committed
it
in
his
loynes
.
All
men
(
saith
[
](A15735-e37470-b)i
i
Aug.
contra
Iulian.
Pelag.
lib.
1.
cap.
2.
Austin
)
are
vnderstood
to
haue
sinned
in
the
first
man
,
because
all
men
were
in
him
when
he
sinned
:
yea
more
then
that
,
he
saith
,
All
men
committed
that
sin
in
him
,
because
all
were
that
one
man
.
As
Leui
(
saith
[
](A15735-e37500-b)k
k
Dominic
.
Soto
ad
Rom.
cap.
5.
Domingo
a
soto
)
many
yeeres
before
he
was
borne
paid
tithes
in
Abraham
;
in
like
sort
we
sinned
in
the
loynes
of
Adam
.
We
denie
not
that
we
receiue
from
Adam
inherent
vnrighteousnes
by
propagation
;
but
affirme
,
that
Adams
sinne
is
imputed
to
vs
to
our
iust
condemnation
.
speaker
W.
P.
Reason
IV.
A
satisfaction
made
for
the
want
of
that
iustice
or
obedience
which
the
lawe
requires
at
our
hands
,
is
accepted
of
God
as
the
iustice
it selfe
.
But
Christ
obedience
is
a
satisfaction
made
for
the
want
of
that
iustice
or
obedience
which
the
lawe
requires
,
as
the
Papists
themselues
auouch
.
Therefore
this
satisfaction
is
our
iustice
.
And
me
thinks
,
the
Papists
vpon
this
consideration
haue
little
cause
to
dissent
from
vs
.
For
if
they
make
Christs
obedience
their
satisfaction
,
why
should
they
not
fullie
close
hands
with
vs
,
and
make
it
their
iustice
also
?
speaker
D.
B.
P.
For
the
Maior
he
citeth
Bellarmine
.
I
haue
read
the
Chapter
,
and
find
Lib.
2.
de
Iusti●
.
cap.
7.
no
such
words
:
further
I
say
,
there
is
a
great
difference
betweene
satisfaction
for
mortall
sinnes
,
and
iustification
:
for
satisfaction
cannot
be
done
by
vs
;
for
the
guilt
of
mortall
sinne
is
infinite
,
being
against
an
infinite
Maiesty
,
and
so
no
creature
can
make
full
satisfaction
for
it
:
wherfore
the
infinit
valour
of
Christs
satisfaction
is
necessarily
required
,
who
hauing
taken
away
the
guilt
of
eternall
punishment
,
due
to
sinners
,
leaueth
vs
his
grace
to
satisfie
for
the
temporall
paine
of
it
,
as
shal
be
in
his
And
answered
as
largely
as
shall
be
needfull
.
due
place
,
declared
more
at
large
.
speaker
A.
W.
Againe
,
a
man
must
needs
haue
his
sinnes
pardoned
,
and
grace
giuen
him
,
before
he
can
make
any
kind
of
due
satisfaction
,
for
he
must
be
in
the
state
of
grace
before
he
can
satisfie
,
wherefore
he
must
needs
flie
to
the
benefit
of
Christs
satisfaction
:
There
is
nothing
like
in
iustification
,
for
first
to
make
a
man
iust
in
Gods
sight
,
requires
no
infinite
perfection
but
such
as
a
meere
man
is
very
well
capable
of
,
as
all
must
needes
confesse
of
Adam
in
the
state
of
Innocency
,
and
of
all
the
blessed
soules
in
heauen
who
be
iust
in
Gods
sight
.
Neither
is
it
necessary
to
be
infinit
,
for
to
be
worthy
of
the
ioyes
of
heauen
,
which
be
not
infinit
as
they
are
The
ioyes
of
heauen
are
as
infinite
as
the
paines
of
hell
.
enioyed
of
Men
or
Angels
,
either
who
haue
all
things
there
in
number
,
weight
,
and
measure
.
Master
Perkins
argument
is
wholy
omitted
by
you
;
and
a
consectarie
,
which
he
drawes
from
it
,
propounded
in
stead
of
it
.
The
argument
is
this
:
-
A
satisfaction
made
for
the
want
of
that
iustice
or
obedience
which
the
law
requires
at
our
hands
,
is
accepted
of
God
as
iustice
it selfe
.
-
But
Christs
obedience
is
a
satisfaction
,
made
for
the
want
of
that
iustice
,
or
obedience
,
which
the
law
requires
.
-
Therefore
Christs
obedience
is
accepted
of
God
,
as
the
iustice
it selfe
.
Vpon
this
he
concludes
yet
further
.
-
If
the
Papists
make
Christs
obedience
their
satisfaction
,
why
should
they
not
make
it
their
iustice
?
The
reason
of
the
proposition
is
,
because
God
accepts
such
satisfaction
for
iustice
.
-
But
they
make
Christs
obedience
their
satisfaction
.
-
Therefore
why
should
they
not
make
it
their
iustice
?
Your
answere
must
be
applied
to
the
consequence
of
the
proposition
;
the
proofe
whereof
,
as
I
haue
shewed
,
is
fetcht
from
the
former
syllogisme
;
to
which
you
answer
nothing
at
all
.
But
let
vs
take
it
as
it
is
;
and
it
is
thus
much
in
effect
,
that
you
haue
neede
of
Christs
satisfaction
,
but
no
neede
of
his
iustice
.
So
then
belike
you
will
not
accept
of
his
righteousnes
as
yours
,
because
you
are
loth
to
be
any
more
beholding
to
him
than
needs
you
must
.
That
you
need
it
not
,
you
prooue
,
because
a
meere
man
is
capable
of
sufficient
lighteousnes
to
iustification
.
But
that
will
not
serue
the
turne
,
vnlesse
also
he
haue
as
much
as
he
is
capable
of
:
to
which
estate
no
man
attaines
in
this
life
,
by
your
confession
,
who
admit
an
increase
of
iustice
euery
day
.
speaker
D.
B.
P.
Briefly
,
it
is
a
most
easie
thing
for
one
man
to
pay
the
debts
of
an
other
but
one
man
cannot
bestow
his
wisedome
or
iustice
on
an
other
,
and
not
credible
,
that
God
(
whose
iudgement
is
according
to
truth
)
will
repute
a
man
for
iust
,
who
is
full
of
iniquity
:
no
more
then
a
simple
man
will
take
a
Black
moore
for
white
,
although
he
see
him
cloathed
in
a
white
sute
of
apparell
.
speaker
A.
W.
Secondly
,
you
take
it
not
as
yours
,
because
Christ
cannot
bestow
it
on
you
.
What
?
not
so
much
as
to
haue
it
imputed
to
you
?
why
not
,
as
well
as
Adams
sinne
is
mads
ours
by
imputation
?
But
God
(
you
say
)
whose
iudgement
is
according
to
truth
,
will
not
repute
a
man
iust
,
who
is
full
of
iniquitie
.
Indeede
God
cannot
be
deceiued
,
to
hold
a
man
not
to
be
wicked
that
is
wicked
:
but
God
can
iustifie
,
that
is
,
forgiue
and
acquite
him
,
though
he
know
him
to
be
wicked
;
and
can
take
him
for
righteous
in
Christ
,
of
whom
he
is
a
member
,
though
in
himselfe
he
be
not
righteous
.
So
may
the
man
,
that
will
not
take
a
blacke
Moore
for
white
,
accept
of
him
,
as
if
he
were
white
,
without
any
error
.
speaker
W.
P.
Reason
V.
The
consent
of
the
auncient
Church
.
Bernard
saith
,
epist.
190.
The
iustice
of
an
other
is
assigned
vnto
man
:
who
wanted
his
owne
,
man
was
indepted
and
man
made
paiment
.
The
satisfaction
of
one
is
imputed
to
all
.
And
why
may
not
iustice
be
from
an
other
as
well
as
guiltinesse
is
from
another
.
And
in
Cant.
serm.
25.
It
sufficeth
me
,
for
all
righteousnesse
to
haue
him
alone
mercifull
to
me
,
against
whom
I
haue
sinned
.
And
,
Not
to
sinne
is
Gods
iustice
,
mans
iustice
is
the
mercifullnesse
of
God
.
And
serm.
61.
Shall
I
sing
mine
owne
righteousnesse
,
Lord
I
will
remember
thy
righteousnesse
alone
:
for
it
is
mine
also
:
in
that
euen
thou
art
made
vnto
me
righteousnesse
of
God
.
What
,
shall
I
feare
least
that
one
bee
not
sufficient
for
vs
both
?
it
is
a
short
cloke
that
cannot
couer
two
:
it
will
couer
both
thee
and
me
largely
,
beeing
both
a
large
and
eternall
iustice
.
speaker
D.
B.
P.
Master
Perkins
last
reason
,
is
taken
from
the
consent
of
the
auncient
Which
shewes
Austins
iudgement
.
Church
,
And
yet
citeth
(
sauing
one
two
lines
)
nothing
out
of
any
auncient
writer
,
not
out
of
any
other
,
but
out
of
only
S.
Bernard
,
who
liued
1000.
yeares
after
Christ
,
so
that
he
signifieth
that
there
is
little
releefe
to
be
had
in
Antiquity
.
speaker
A.
W.
What
reliefe
there
is
for
vs
,
touching
this
point
,
in
the
Fathers
,
shall
appeare
more
fully
hereafter
,
if
it
please
God
,
in
another
treatise
.
In
the
meane
while
take
a
taste
by
these
,
who
acknowledge
their
righteousnes
imperfect
,
and
vnable
to
abide
Gods
iudgement
.
This
(
saith
[
](A15735-e38150-b)l
l
In
concio
.
de
humilitate
.
Basil
)
is
perfect
and
sound
reioycing
in
God
,
when
a
man
doth
not
bragge
,
no
not
of
his
righteousnes
,
but
knowes
himselfe
vnworthie
of
true
righteousnes
,
and
that
he
is
iustified
onely
by
faith
in
Christ
.
And
in
[
](A15735-e38170-b)m
m
Basil.
in
Psalm
.
114.
another
place
:
Euerlasting
rest
remaines
for
them
,
which
in
this
life
haue
striuen
lawfully
,
not
for
the
desert
of
their
workes
,
but
by
the
fauour
of
the
most
bountifull
God
,
in
whom
they
haue
hoped
.
Charitie
(
saith
[
](A15735-e38190-b)n
n
Aug.
epist.
2●
ad
Hietonym
.
Austin
)
in
some
is
greater
,
in
some
lesse
,
in
other
none
at
all
:
but
so
great
charitie
,
as
cannot
be
increased
,
is
in
no
man
so
long
as
he
liues
here
.
Now
,
so
long
as
it
may
be
increased
,
surely
that
which
is
lesse
than
it
should
be
,
is
faultie
.
By
reason
of
which
fault
,
there
is
not
a
righteous
man
vpon
earth
,
that
doth
good
,
and
sinnes
not
:
by
reason
of
which
fault
,
no
man
liuing
shall
be
iustified
in
the
sight
of
God
:
because
of
this
fault
,
if
we
say
we
haue
no
sinne
,
the
truth
is
not
in
vs
:
and
for
this
also
how
much
soeuer
we
haue
done
,
it
is
necessarie
for
vs
to
say
,
Forgiue
vs
our
debts
;
though
all
our
words
,
deedes
and
thoughts
were
forgiuen
in
baptisme
.
I
will
not
boast
(
saith
[
](A15735-e38220-b)n
n
De
Iacob
.
&
vita
beata
ca.
6
Ambrose
)
because
I
am
righteous
,
but
because
I
am
redeemed
:
I
will
boast
,
not
because
I
am
voide
of
sinnes
,
but
because
my
sinnes
are
forgiuen
me
.
speaker
D.
B.
P.
Which
Caluin
declareth
more
plainely
,
for
he
commonly
setting
light
●ib.
3.
insti●
.
ca.
11.
num.
15
by
all
other
in
this
question
,
reiecteth
also
S.
Augustine
saying
.
Yea
not
the
sentence
of
Augustine
himselfe
is
to
be
receiued
in
this
matter
,
who
attributeth
our
samctification
to
grace
,
wherewith
we
are
regenerate
in
newnes
of
life
by
the
spirit
.
And
Kemnitius
in
the
first
part
of
his
examination
of
the
Councell
of
●rent
,
saith
:
We
contend
not
how
the
Fathers
take
iustification
:
and
a
little
after
.
I
am
not
ignorant
that
they
spake
otherwise
then
we
doe
of
it
.
Therefore
M.
Perkins
had
reason
to
content
himselfe
with
some
few
broken
sentences
of
later
writers
.
speaker
A.
W.
Caluin
doth
not
commonly
reiect
the
Fathers
in
this
point
;
but
both
he
and
Chemnitius
alleage
diuers
things
out
of
them
,
in
this
question
of
iustification
.
For
[
](A15735-e38410-b)o
o
Chemnit.
de
iustif.
tit.
I
estimonia
.
Chemnitius
looke
in
the
place
you
haue
named
,
in
his
disputation
of
iustification
.
[
](A15735-e38430-b)p
p
Calu.
Instit.
lib.
3.
c.
11.
§.
15
Caluins
words
will
cleere
him
sufficiently
,
if
they
be
truly
reported
.
Yea
not
the
sentence
of
Austin
himselfe
,
or
at
the
least
not
his
manner
of
speech
,
is
[
](A15735-e38460-b)q
q
Per
omnia
.
in
all
sorts
to
be
receiued
.
For
although
he
notably
spoyle
man
of
all
commendation
of
righteousnes
,
and
passe
ouer
all
to
Gods
grace
,
yet
he
referres
grace
to
sanctification
,
whereby
we
are
regenerate
into
newnes
of
life
,
through
the
spirit
.
Indeed
it
is
vsuall
with
Austin
,
and
the
Latin
Fathers
,
to
speake
of
[
](A15735-e38490-b)r
r
Iustificare
,
〈◊〉
facere
.
iustification
,
as
the
word
seemed
to
leade
them
;
and
so
to
comprise
vnder
it
sanctification
also
.
In
which
respect
Caluin
,
and
Chemnitius
say
,
they
are
the
lesse
to
be
receiued
.
But
as
for
iustification
,
they
spake
ordinarily
,
as
you
heard
before
,
when
they
speak
properly
,
acknowledging
euen
the
charitie
of
men
regenerate
(
as
I
shewed
out
of
[
](A15735-e38520-b)s
s
Aug.
epist.
29
●d
Hieron
.
Austin
)
by
which
the
law
is
fulfilled
,
to
be
imperfect
,
and
vnable
to
iustifie
vs
in
the
sight
of
God
.
speaker
D.
B.
P.
But
was
S.
Bernard
trow
you
in
this
one
point
a
Protestant
?
Nothing
Ep●s●
.
190.
lesse
,
his
words
be
these
.
The
iustice
of
another
is
assigned
vnto
man
,
who
wanted
his
own
:
man
was
indebted
,
and
man
made
payment
,
&c.
But
let
his
owne
reason
there
cited
,
serue
for
exposition
of
his
former
words
,
which
is
this
.
For
why
may
not
iustice
be
from
another
,
aswell
as
guiltines
is
from
another
?
Now
guiltines
from
Adam
is
not
by
imputation
,
but
euery
one
contracts
his
owne
,
by
taking
flesh
from
him
,
euen
so
iustice
〈◊〉
The
〈◊〉
is
double
.
from
Christ
powred
into
euery
man
,
that
is
borne
againe
of
water
and
the
holy
Ghost
.
In
the
second
place
he
saith
:
That
mans
iustice
is
the
mercifulnes
of
God
:
that
is
,
by
Gods
free
grace
and
mercy
it
is
bestowed
vpon
vs
.
speaker
A.
W.
Your
answere
to
the
[
](A15735-e38670-b)t
t
Bern.
●pi
.
19●
first
place
of
Bernard
was
refuted
before
,
when
I
prooued
that
Adams
sinne
was
made
ours
by
imputation
.
How
will
that
agree
with
the
former
part
of
the
sentence
;
[
](A15735-e38710-b)u
u
Bernard
.
in
Cant.
ser.
25.
The
iustice
of
God
is
not
to
sinne
,
but
the
iustice
of
man
is
bestowed
by
Gods
free
mercie
?
There
is
a
poore
difference
betwixt
these
two
,
when
as
God
may
bestow
such
righteousnes
vpon
a
man
,
that
he
shall
be
free
from
sinning
.
But
thus
stands
the
opposition
;
not
to
sinne
,
is
Gods
righteousnes
;
not
to
haue
sinne
imputed
,
through
Gods
mercie
,
is
mans
righteousnes
.
speaker
D.
B.
P.
With
S.
Bernard
in
the
third
place
,
we
acknowledge
that
we
haue
no
iustice
of
our
owne
,
that
is
from
our selues
,
but
from
the
goodnesse
of
God
,
through
the
merits
of
our
blessed
Sauiours
Passion
:
read
his
first
sermon
,
vpon
these
words
of
the
Prophet
Jsaie
.
Vid●
Dominum
,
&c.
There
you
shall
see
him
speake
plainely
of
inherent
iustice
,
and
how
it
Ser.
1.
super
Esaiam
.
is
a
distinct
thing
from
the
iustice
of
Christ
.
speaker
A.
W.
How
vaine
and
sleight
an
answere
this
is
,
the
very
words
will
shew
;
[
](A15735-e38820-b)*
*
Bernard
.
in
Cantic
.
ser.
61.
Thou
art
made
vnto
me
righteousnes
of
God
:
he
speakes
of
such
a
righteousnes
,
as
is
both
his
and
Christs
;
Shall
I
feare
(
saith
he
)
least
that
one
be
not
sufficient
for
vs
both
?
It
is
not
a
short
cloake
that
cannot
couer
,
it
will
couer
both
thee
and
me
largely
,
being
both
a
large
and
eternall
iustice
.
In
[
](A15735-e38860-b)x
x
Bernard
.
ser.
1
super
Esai
.
the
place
,
by
you
quoted
,
he
speakes
not
a
word
of
any
righteousnes
:
but
in
[
](A15735-e38870-b)y
y
Ser.
5.
super
Esai
.
the
fifth
sermon
vpon
that
text
,
he
compares
the
righteousnes
of
men
and
Angels
with
Gods
;
not
inherent
with
imputed
.
But
what
if
he
speake
of
inherent
righteousnes
,
as
he
doth
in
many
places
?
doe
we
deny
it
?
or
is
there
,
because
of
that
,
none
imputed
?
or
is
that
inherent
righteousnes
sufficient
to
iustifie
vs
in
Gods
sight
?
Let
[
](A15735-e38880-b)z
z
Bernard
.
ser.
5.
de
verb.
Esaiae
.
Bernard
speake
for
himselfe
:
Our
humble
righteousnes
,
if
there
be
any
,
is
[
](A15735-e38910-b)a
a
Recte
forsit
〈◊〉
.
true
(
perhaps
)
but
not
pure
;
vnlesse
perchance
(
saith
Bernard
vpon
that
very
place
of
Esay
)
we
thinke
our selues
better
than
our
fathers
,
who
said
,
no
lesse
truly
than
humbly
,
All
our
righteousnes
is
as
the
cloutes
of
a
menstruous
woman
.
For
how
can
there
be
pure
righteousnes
,
whereas
yet
there
cannot
be
fault
wanting
?
It
is
no
marueile
then
if
you
now
make
light
of
Bernard
,
whom
otherwise
you
magnifie
.
His
testimonie
must
needes
bee
accounted
of
,
that
is
so
plaine
for
vs
,
and
against
you
;
whereas
he
was
a
member
of
your
owne
Church
,
and
erred
with
you
in
many
points
of
Antichristianisme
.
speaker
W.
P.
August
.
on
Psal.
22.
He
prayeth
for
our
faults
,
and
hath
made
our
fault
:
his
faults
,
that
he
might
make
his
iustice
our
iustice
.
speaker
D.
B.
P.
Another
broken
peece
of
a
sentence
,
there
is
cited
out
of
S.
Augustine
.
In
Psalm
.
22.
Tract.
27.
in
Ioan.
Christ
made
his
iustice
our
iustice
.
That
is
,
by
his
iustice
,
he
hath
merited
iustice
for
vs
,
as
he
expoundeth
himselfe
.
What
is
this
,
the
iustice
of
God
,
and
the
iustice
of
man
?
The
iustice
of
God
is
here
called
that
,
not
whereby
God
is
iust
,
but
that
which
God
giueth
to
man
,
that
man
may
be
iust
through
God
.
speaker
A.
W.
What
a
forced
interpretation
is
this
?
Christ
(
saith
[
](A15735-e39120-b)b
b
August
.
in
Psalm
.
22.
Austin
)
made
his
iustice
our
iustice
:
that
is
(
say
you
)
by
his
iustice
he
hath
merited
iustice
for
vs
.
He
hath
made
his
ours
:
that
is
,
he
hath
by
his
purchased
other
for
vs
.
Who
can
beare
such
an
exposition
?
Sure
the
words
will
not
,
nor
the
sense
.
For
how
shall
we
expound
the
former
part
of
the
sentence
,
which
you
craftily
leaue
out
?
He
hath
made
our
sinnes
his
sinnes
.
Haue
our
sinnes
merited
sinne
for
him
?
If
this
be
absurd
,
as
it
is
,
how
shall
your
interpretation
be
auowed
,
the
latter
part
depending
vpon
the
former
?
As
for
the
exposition
you
bring
out
of
[
](A15735-e39150-b)c
c
Aug.
tract.
27.
in
Ioh.
another
place
;
where
the
iustice
of
God
is
said
to
be
that
which
God
giueth
man
;
this
proues
that
,
which
before
I
deliuered
,
that
the
Fathers
sometimes
make
iustification
to
comprehend
sanctification
too
:
but
where
they
speake
properly
of
iustification
,
there
they
teach
as
we
doe
.
Obiections
of
Papists
.
speaker
W.
P.
Obiections
of
the
Papists
proouing
inherent
righteousnesse
to
bee
the
matter
of
our
iustice
before
God
,
are
these
.
Obiect
.
I.
It
is
absurd
,
that
one
man
should
bee
made
righteous
by
the
righteousnesse
of
an
other
:
for
it
is
as
much
as
if
one
man
were
made
wise
by
the
wisedome
of
another
.
Answ.
It
is
true
,
that
no
man
can
bee
made
righteous
by
the
personall
righteousnesse
of
another
,
because
it
pertaines
onely
to
one
man
.
And
because
the
wisedome
that
is
in
one
man
,
is
his
altogether
wholly
,
it
cannot
be
the
wisdom
of
another
:
no
more
then
the
health
and
life
of
one
bodie
,
can
bee
the
health
of
〈◊〉
.
But
it
is
otherwise
with
the
righteousnesse
of
〈◊〉
:
it
is
his
indeede
because
it
is
inherent
in
him
,
as
in
a
subiect
:
it
is
not
his
alone
,
but
his
and
ours
together
by
the
tenour
of
the
Couenant
of
grace
.
Christ
as
he
is
a
Mediatour
is
giuen
to
euery
beleeuer
as
really
and
truely
,
as
land
is
giuen
from
man
to
man
:
and
with
him
are
giuen
all
things
that
concerne
saluation
:
they
being
made
ours
by
Gods
free
gift
:
among
which
,
is
Christ
his
righteousnesse
.
By
it
therefore
as
being
a
thing
of
our
owne
,
wee
may
bee
iustified
before
God
,
and
accepted
to
life
euerlasting
.
speaker
D.
B.
P.
This
answere
solueth
not
the
difficulty
any
whit
at
all
,
for
Christs
wisedome
,
power
,
and
other
giftes
are
not
imputed
vnto
vs
,
as
it
is
euident
.
Why
then
is
his
iustice
more
then
the
rest
?
we
confesse
that
in
a
good
sense
all
Christs
gifts
are
ours
,
that
is
,
they
were
all
employed
to
purchase
our
redemption
,
and
we
doe
dayly
offer
them
to
God
that
he
will
for
his
Sonnes
sake
more
and
more
,
wash
vs
from
our
sinnes
,
and
bestow
his
graces
more
plentifull
vpon
vs
:
thus
are
all
Christs
riches
ours
,
so
long
as
we
keepe
our selues
members
of
his
mysticall
body
:
but
this
is
nothing
to
the
point
which
the
argument
tou●…d
,
how
one
man
may
formally
be
made
iust
by
the
iustice
of
another
,
rather
then
wise
,
by
This
formalitie
is
a
bare
word
.
the
wisdome
of
another
.
speaker
A.
W.
The
reason
why
our
Sauiour
Christs
other
gifts
are
not
imputed
to
vs
,
is
,
because
we
stand
not
in
neede
of
them
,
for
the
fulfilling
of
the
law
,
to
iustification
.
They
also
belong
to
vs
,
as
members
of
his
mysticall
bodie
:
wee
doe
not
offer
them
to
God
,
but
intreate
him
for
his
Sonnes
sake
(
who
was
so
and
so
qualified
,
and
did
such
and
such
things
;
and
,
aboue
all
,
who
is
so
beloued
)
to
be
mercifull
vnto
vs
,
and
to
accept
vs
for
his
children
.
As
for
any
formall
wisedome
,
or
iustice
,
which
should
make
any
reall
change
in
vs
,
we
looke
not
for
it
in
iustification
,
but
in
sanctification
;
and
that
is
not
Christs
,
but
ours
personally
.
speaker
W.
P.
Obiect
.
II.
If
a
sinner
bee
iustified
by
Christ
his
righteousnesse
,
then
euery
beleeuer
shall
be
as
righteous
as
Christ
:
and
that
can
not
be
.
Ans.
The
proposition
is
false
:
for
Christ
his
righteousnesse
is
not
applyed
to
vs
according
as
it
is
in
Christ
:
neither
according
to
the
same
measure
,
nor
the
same
manner
.
For
his
obedience
in
fulfilling
the
lawe
,
is
aboue
Adams
righteousnesse
,
yea
aboue
the
righteousnesse
of
all
Angels
.
For
they
were
all
but
creatures
,
and
their
obedience
the
obedience
of
creatures
:
but
Christ
his
obedience
is
the
obedience
or
righteousnesse
of
God
:
so
tearmed
,
Rom.
1.
17.
18.
2.
Cor.
5.
21.
not
onely
because
God
accepted
of
it
,
but
because
it
was
in
that
person
which
is
very
God
.
When
Christ
obeyed
,
God
obeyed
:
and
when
he
suffered
,
God
suffered
:
not
because
the
God-head
suffered
or
performed
anie
obedience
,
but
because
the
person
which
according
to
one
nature
is
God
,
performed
obedience
and
suffered
.
And
by
this
means
his
righteousnesse
is
of
infinite
value
,
price
,
merit
&
efficacy
.
Hence
also
it
commeth
to
passe
,
that
this
obedience
of
Christ
serueth
not
only
for
the
iustifying
of
some
one
person
(
[
](A15735-e39370-b)*
*
Namely
for
himselfe
.
as
Adams
did
)
but
of
all
and
euery
one
of
the
elect
:
yea
it
is
sufficient
to
iustifie
many
thousand
worlds
.
Now
to
come
to
the
point
,
this
righteousnesse
ousnesse
that
is
in
Christ
,
in
this
largenes
and
measure
;
is
pertaining
to
vs
in
a
more
narrow
skantling
:
because
it
is
onely
receiued
by
faith
[
](A15735-e39390-b)*
*
As
any
one
s●ar
partakes
in
the
whole
light
of
the
〈◊〉
with
〈◊〉
of
the
〈◊〉
●●r
sorth
as
〈◊〉
said
light
〈◊〉
it
to
sinne
.
so
farforth
,
as
it
serueth
to
iustifie
any
particular
beleeuer
.
But
they
vrge
the
reason
further
,
saying
;
If
Christ
his
righteousnes
be
the
righteousnesse
of
euery
beleeuer
,
then
euery
man
should
be
a
Sauiour
:
which
is
absurd
.
Answ.
I
answer
as
before
,
and
yet
more
plainely
thus
:
Christ
his
righteousnesse
is
imputed
to
the
person
of
this
,
or
that
man
,
not
as
it
is
the
price
of
redemption
for
all
mankind
,
but
as
it
is
the
price
of
redemption
for
one
particular
man
:
as
for
example
,
Christ
his
righteousnes
is
imputed
to
Peter
,
not
as
it
is
the
price
of
redemption
for
all
,
but
as
it
is
the
price
of
redemption
for
Peter
.
And
therefore
Christ
his
righteousnesse
,
is
not
applyed
to
any
one
sinner
in
that
largenesse
and
measure
,
in
which
it
is
in
the
person
of
Christ
:
but
onely
so
sarreforth
as
it
serueth
to
satisfie
the
lawe
for
the
saide
sinner
,
and
to
make
his
person
accepted
of
God
as
righteous
,
and
no
further
.
speaker
D.
B.
P.
That
which
is
applied
of
Christs
iustice
,
to
this
,
or
that
man
;
is
either
infinite
,
and
then
the
man
is
as
iust
as
Christ
:
for
there
can
be
no
greater
then
infinite
in
the
same
kinde
.
Or
it
is
not
infinite
,
but
in
a
certaine
measure
as
he
seemeth
to
graunt
,
and
then
it
is
no
part
of
Christs
in●n●t
iustice
,
for
all
the
parts
of
an
infinit
thing
,
are
infinit
:
according
vnto
true
Philosophy
.
It
remaineth
then
that
a
certaine
limited
portion
of
in
stice
is
deriued
out
of
Christs
infinit
iustice
,
and
powred
into
this
,
o●
There
is
none
at
all
po●●red
in
,
but
impu●ed
.
that
man
,
as
in
his
owne
example
,
The
light
of
euery
starre
is
receiued
from
the
Sunne
beames
.
Yet
is
not
the
light
in
the
starre
,
the
same
which
is
in
the
Sun
,
for
one
accident
cannot
be
in
two
subiects
so
far
distant
,
neither
is
it
of
like
vertue
to
lighten
the
skyes
,
as
it
is
euident
:
but
is
a
far
d●mmer
light
,
somewhat
like
vnto
that
of
the
Sun
from
whence
it
came
.
Euen
so
in
our
iustification
from
the
Sonne
of
iustice
Christ
Iesus
,
certaine
beames
of
particular
iustice
are
conueied
into
this
,
or
that
mans
soule
,
whereby
it
is
both
lightned
by
faith
,
and
inflamed
by
charity
:
but
there
is
exceeding
difference
betweene
their
two
iustices
,
more
then
there
is
betweene
the
light
of
the
Sunne
,
and
the
light
of
a
starre
;
which
S.
Augustine
in
expresse
tearmes
deliuereth
,
saying
.
How
much
difference
there
Lib.
12.
cont.
cap.
●5
.
is
betweene
the
light
that
doth
lighten
,
and
that
which
is
sightened
,
that
is
the
sun
and
the
starre
light
,
so
much
difference
is
there
betweene
the
iustice
that
doth
iustifie
,
and
that
iustice
which
is
made
by
that
iustification
:
to
wit
,
betweene
the
iustice
of
Christ
,
and
that
which
is
in
eue●…
good
Christian.
speaker
A.
W.
The
iustice
of
Christs
humane
nature
(
for
of
that
now
we
speake
)
is
not
properly
infinite
,
but
onely
in
regard
of
his
person
.
Therfore
,
though
it
were
all
communicated
to
some
man
,
yet
should
it
not
in
him
be
infinite
.
You
wholy
mistake
the
matter
.
For
Master
Perkins
doth
not
meane
,
that
there
is
any
part
of
Christs
righteousnes
inherently
made
ours
,
as
the
light
of
the
starre
,
receiued
from
the
Sunne
,
remaines
in
it
;
but
brings
that
similitude
only
to
shew
,
that
the
whole
is
applied
to
euery
one
that
is
iustified
,
in
his
seuerall
proportion
.
As
for
inherent
righteousnes
,
that
is
rather
an
effect
,
than
an
application
of
Christs
righteousnes
.
It
may
be
also
Master
Perkins
was
of
opinion
,
that
the
starres
(
as
the
Moone
)
haue
no
light
in
themselues
,
but
only
reflect
the
light
of
the
Sunne
shining
on
them
;
and
then
it
is
true
,
that
the
light
which
comes
from
them
is
the
very
light
of
the
Sunne
,
varied
according
to
the
nature
and
position
of
each
seuerall
starre
.
Austin
speakes
of
iustification
and
iustice
,
as
they
are
largely
taken
,
for
sanctification
also
:
neither
doth
hee
compare
Christs
righteousnes
(
as
hee
is
man
)
with
ours
,
but
shewes
how
infinitly
Gods
wisedome
and
iustice
exceede
mans
;
as
hee
doth
[
](A15735-e39590-b)d
d
Aug.
epist.
85
ad
Consenti●●
.
elsewhere
,
by
the
same
similitude
.
speaker
W.
P.
Obiect
.
III.
If
we
be
made
righteous
by
Christ
his
righteousnesse
truly
,
then
Christ
is
a
sinner
truly
by
our
sinnes
:
but
Christ
is
not
indeede
a
sinner
by
our
sinnes
.
Answ.
We
may
with
reuerence
to
his
maiestie
in
good
manner
say
,
that
Christ
was
a
sinner
,
and
that
truely
:
not
by
any
infusion
of
sinne
into
his
most
holy
person
,
but
because
our
sinnes
were
laid
vpon
him
.
speaker
D.
B.
P.
The
third
reason
for
the
Catholike
party
.
If
men
be
made
truely
and
really
iust
by
Christs
iustice
,
imputed
vnto
them
,
in
like
manner
Christ
should
be
made
really
vniust
,
by
the
iniquitie
and
sinnes
of
men
impu●ed
vnto
him
.
For
there
is
no
reason
to
the
contrary
,
but
one
may
aswell
be
mande
vniust
by
imputation
,
as
iust
;
especially
considering
that
euill
is
made
more
easilie
,
and
more
waies
then
good
.
M.
Per●…
answere
is
,
that
we
may
say
Christ
was
a
sinner
truely
,
not
because
he
had
sinne
in
him
,
but
because
our
sinnes
were
laide
on
his
shoulders
.
That
reason
is
naught
,
for
he
is
not
truly
a
sinner
,
that
paies
the
debt
of
sinne
,
which
What
is
it
to
str●ke
by
imputation
?
an
innocent
and
most
iust
person
may
performe
:
but
he
that
either
hath
sinne
truly
in
him
,
or
is
so
by
imputation
stroken
,
that
the
sins
are
made
his
owne
really
,
and
he
in
all
cases
to
be
dealt
withall
,
as
if
he
sinned
himselfe
:
as
they
hold
that
one
iustified
by
imputation
of
Christs
iustice
,
is
really
in
Gods
sight
iust
,
and
is
both
loued
in
this
life
,
and
shall
be
rewarded
in
the
next
,
as
if
he
were
truly
iust
indeed
:
But
to
auouch
our
Sauiour
Christ
to
be
so
a
sinner
,
is
to
say
that
he
was
auerted
from
God
,
the
slaue
of
the
diuel
,
&
sonne
of
perdition
,
which
is
plaine
b●a●●hemie
.
speaker
A.
W.
He
is
truly
a
debtor
that
bindes
himselfe
to
pay
the
debt
;
by
that
meanes
taking
it
vpon
him
,
as
if
hee
were
hee
that
principally
owes
the
money
.
[
](A15735-e39730-b)e
e
12.
Art.
part
.
1.
Art.
4.
It
is
no
blasphemie
at
all
to
auow
,
that
our
Sauiour
Christ
,
hauing
taken
our
sinnes
vpon
him
,
was
,
in
that
respect
,
to
God
for
vs
,
as
euery
one
of
vs
is
,
in
himselfe
,
to
God
.
Doth
not
the
[
](A15735-e39740-b)f
f
Gal.
3.
14.
Apostle
say
,
that
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
becomming
a
curse
for
vs
?
speaker
W.
P.
Thus
saith
the
holie
Ghost
,
hee
which
knew
no
sinne
was
made
sinne
for
vs
,
and
he
was
counted
with
sinners
,
Isa.
53.
13.
yet
so
,
as
euen
then
in
himselfe
he
was
without
blot
,
yea
more
holy
then
all
men
and
Angels
.
On
this
manner
said
Chrysostome
2.
Cor.
3.
God
permitted
Christ
to
be
condemned
as
a
sinner
.
Again
,
He
made
the
iust
one
to
be
a
sinner
,
that
he
might
make
sinners
iust
.
speaker
D.
B.
P.
That
sentence
out
of
the
Prophet
,
He
was
counted
●vith
sinners
,
is
Isay
53.
expounded
by
the
●uang●lists
,
that
he
was
so
taken
indeede
,
but
by
a
wicked
Iudge
,
and
a
reprohate
people
.
And
theefore
if
you
allow
of
their
sentence
,
range
yourselfe
with
them
,
asoneof
their
number
.
S.
〈◊〉
by
him
produced
,
confirmeth
the
same
,
saying
that
God
permitted
him
to
be
condemned
as
a
sinner
not
that
he
was
one
truly
Ch●…
I
know
is
called
sinne
by
S.
〈◊〉
,
but
by
a
figure
,
●…ng
that
he
as
a
sacrifice
for
sinne
,
as
hath
been
before
declared
.
The
same
blessed
Apostle
when
he
speaketh
properly
,
affirmeth
in
plaine
tearmes
,
that
Christ
was
tempted
like
vnto
vs
,
in
all
things
excepting
sinne
.
Heb.
4.
speaker
A.
W.
The
wicked
Iewes
accounted
him
to
be
sinfull
in
himselfe
;
that
blasphemie
wee
disclaime
,
and
hold
him
to
haue
been
alwaies
most
pure
and
holy
,
saue
onely
for
our
sinnes
charged
vpon
him
;
as
the
[
](A15735-e39950-b)g
g
Leuit.
16.
21.
sinnes
of
the
people
were
,
in
a
type
,
laid
on
the
scape
goate
.
speaker
W.
P.
Obiect
.
IV.
If
a
man
be
made
righteous
by
imputation
,
then
God
iudgeth
sinners
to
bee
righteous
:
but
God
iudgeth
no
sinner
to
bee
righteous
,
for
it
is
abhomination
to
the
Lord
.
Answ.
When
God
iustifieth
a
sinner
by
Christ
his
righteousnes
,
at
the
same
time
,
he
ceaseth
in
regard
of
guiltinesse
to
bee
a
sinner
:
and
to
whom
God
imputeth
righteousnesse
,
them
hee
sanctifieth
at
the
very
same
instant
by
his
holy
Spirit
:
giuing
also
vnto
originall
corruption
his
deadly
wound
.
speaker
D.
B.
P.
If
a
man
be
righteous
onely
by
imputation
,
he
may
together
be
full
of
iniquitie
,
whereupon
it
must
needs
follow
,
that
God
doth
take
for
iust
and
good
,
him
that
is
both
vniust
and
wicked
:
but
that
is
absurd
,
when
Gods
iudgement
is
according
to
truth
.
Here
M.
Perkins
yeeldeth
,
That
when
God
doth
impute
Christs
iustice
vnto
any
man
,
he
doth
together
sanctifie
the
partie
,
giuing
originall
sinne
a
deadly
wound
.
And
yet
else
where
he
said
,
Of
originall
sinne
pag.
31.
That
originall
sinne
,
which
remained
after
iustification
in
the
party
,
did
beare
such
sway
,
that
it
infected
all
the
workes
of
the
said
party
,
and
made
him
miserable
,
&c.
But
it
is
good
hearing
of
amendment
,
if
he
wil
abide
in
it
.
speaker
A.
W.
It
is
a
good
shift
to
multiplie
words
,
when
you
know
not
what
to
say
.
Master
Perkins
obiection
and
answere
,
are
almost
in
as
few
words
as
you
make
the
obiection
.
Is
this
to
pare
off
superfluitie
?
Here
is
nothing
altered
,
that
before
was
deliuered
:
originall
sinne
remaines
the
same
it
was
,
and
so
defiles
our
actions
still
,
but
it
hath
not
the
same
strength
.
speaker
W.
P.
Obiect
.
V.
That
which
Adam
neuer
lost
,
was
neuer
giuen
by
Christ
:
but
he
neuer
lost
imputed
righteousnesse
:
therefore
it
was
neuer
giuen
vnto
him
.
Ans.
The
proposition
is
not
true
:
for
sauing
faith
,
that
was
neuer
lost
by
Adam
,
is
giuen
to
vs
in
Christ
:
and
Adam
neuer
had
this
priuiledge
,
that
after
the
first
grace
should
follow
the
[
](A15735-e40210-b)*
*
We
haue
&
posse
&
velle
,
he
had
no
more
but
posse
〈◊〉
vellet
,
and
●●e
wanted
velle
quod
posset
.
August
.
de
corrept.
&
grat
.
cap.
11.
second
:
and
thereupon
beeing
left
to
himselfe
,
hee
fell
from
God
:
and
yet
this
mercie
is
vouchsafed
to
all
beleeuers
,
that
after
their
first
conuersion
God
wil
stil
confirme
them
with
new
grace
:
and
by
this
meanes
,
they
perseuere
vnto
the
ende
.
And
whereas
they
say
,
that
Adam
had
not
imputed
righteousnesse
:
I
answere
,
that
hee
had
the
same
for
substance
though
not
for
the
manner
of
applying
by
imputation
.
speaker
D.
B.
P.
The
fift
reason
,
is
inuerted
by
M.
Perkins
,
but
may
be
rightly
framed
thus
.
Christ
restored
vs
that
iustice
which
we
lost
by
Adams
fall
,
but
by
him
we
lost
inherent
iustice
,
ergo
By
Christ
we
are
restored
to
inherent
iustice
.
The
Maior
is
gathered
out
of
S.
Paul
,
who
affirmeth
,
that
we
receiue
Rom.
5.
Lib.
3.
c.
20.
lib
6.
de
Gen.
24.
26.
26.
more
by
Christ
,
then
we
lost
by
Adam
:
And
is
Saint
Jreneus
,
and
Saint
Augustines
most
expresse
doctrine
,
who
say
,
How
are
we
saide
to
be
renewed
,
if
we
receiue
not
againe
which
the
first
man
lost
,
&
c
?
Jmmortality
of
body
we
receiue
not
,
but
we
receiue
iustice
from
the
which
he
sell
through
sinne
.
speaker
A.
W.
Master
Perkins
conclusion
was
to
the
purpose
,
though
one
of
the
propositions
(
as
he
hath
prooued
,
and
you
grant
by
not
answering
)
was
false
.
But
the
reason
as
you
frame
it
is
nothing
at
all
against
vs
:
for
we
denie
not
that
we
receiue
inherent
iustice
by
Christ
,
but
that
to
bee
iustified
is
to
bee
righteous
in
Gods
fight
by
inherent
righteousnes
.
speaker
W.
P.
Obiect
.
VI.
Iustification
is
eternall
:
but
the
imputation
of
Christ
his
righteousnesse
is
not
eternall
,
for
it
ceaseth
in
the
ende
of
this
life
:
therefore
it
is
not
that
which
iustifieth
a
sinner
.
Answ.
The
imputation
of
Christs
righteousnesse
is
euerlasting
:
for
he
that
is
esteemed
righteous
in
this
life
by
Christ
his
righteousnes
,
is
accepted
as
righteous
for
euer
;
and
the
remission
of
sinnes
granted
in
this
life
,
is
for
euer
continued
.
And
though
sanctification
be
perfect
in
the
world
to
come
,
yet
shall
it
not
iustifie
:
for
wee
must
conceiue
it
no
otherwise
after
this
life
,
but
as
a
fruit
springing
from
the
imputed
righteousnes
of
Christ
,
without
which
it
could
not
be
.
And
a
good
childe
will
not
cast
away
the
first
garment
,
because
his
father
giues
a
second
.
And
what
if
inward
righteousnesse
be
perfect
in
the
ende
of
this
life
,
shal
we
therefore
make
it
the
matter
of
our
iustification
?
God
forbid
.
For
the
righteousnesse
whereby
sinners
are
iustified
,
must
be
had
in
the
time
of
this
life
,
before
the
panges
of
death
.
speaker
D.
B.
P.
The
sixt
and
last
reason
for
Catholikes
is
,
The
iustice
of
the
faithfull
is
eternall
,
●uieth
after
this
life
,
and
is
●…ned
in
bea●en
,
but
Christs
imputed
iustice
ceaseth
in
the
end
of
this
life
.
eigo
.
M.
Perkins
answereth
.
First
,
that
imputed
righteousnes
continueth
with
vs
for
euer
,
and
that
in
heauen
,
we
all
haue
no
other
.
Secondly
,
that
perhaps
in
the
end
of
this
life
,
in
ward
righteousnes
shall
be
perfect
,
and
then
without
perhaps
it
shal
be
most
perfect
in
heauen
.
So
that
one
part
of
this
answere
,
ouerthroweth
the
other
.
Wherfore
I
need
not
stand
vpon
it
,
but
will
pro●eed
to
fortifie
our
partie
,
with
some
authorities
,
taken
both
forth
of
the
holy
Scriptures
,
and
auncient
Fathers
.
speaker
A.
W.
There
are
many
pitifull
shifts
in
this
answere
.
First
Master
Perkins
denies
the
assumption
;
which
you
leaue
so
ouerthrowne
,
and
runne
to
fortifie
your
owne
partie
.
Secondly
,
he
giueth
the
reason
of
his
deniall
,
That
acceptation
of
vs
,
as
righteous
,
and
forgiuenes
of
sinnes
shall
be
continued
in
heauen
.
Thirdly
,
he
saith
not
that
wee
shall
haue
no
other
righteousnes
in
heauen
,
but
the
quite
contrarie
,
viz.
sanctification
,
which
is
inherent
righteousnes
,
here
imperfect
.
Fourthly
,
he
puts
it
not
to
perhaps
,
but
resolutly
affirmes
,
that
sanctification
shall
be
perfect
in
the
end
of
this
life
.
Fiftly
,
there
is
not
in
his
speech
so
much
as
a
shew
of
any
contradiction
;
which
ariseth
wholy
from
that
clause
foysted
in
by
you
;
we
shall
haue
no
other
.
Lastly
,
as
any
man
may
discerne
,
you
change
Master
Perkins
conclusion
,
and
so
his
whole
reason
.
speaker
D.
B.
P.
The
first
place
I
take
out
of
these
words
of
S.
Paul
,
And
these
things
1.
Cor.
6.
certes
,
were
you
,
(
Dronkers
,
Couetous
,
Fornicators
.
&c.
)
But
you
are
Washed
,
you
are
Sanctified
,
you
are
Iustified
in
the
name
of
our
Lord
Iesus
Christ
and
in
the
spirit
of
our
Lord
:
Here
iustification
by
the
best
interpreters
S.
Ch●ysost
.
Ambro.
&
Theophyl
.
〈◊〉
hunclo●um
.
iudgement
is
defined
,
to
consist
in
those
actions
of
washing
vs
from
our
sins
,
and
of
infusion
of
Gods
holy
gifts
by
the
holy
Ghost
in
the
name
,
and
the
sake
of
Christ
Iesus
.
speaker
A.
W.
First
I
answere
,
as
before
,
that
the
Fathers
often
take
iustification
for
sanctification
also
.
Secondly
,
I
say
[
](A15735-e40720-b)h
h
Bellarm
de
Iustif.
lib.
2.
c.
3.
Bellarmine
,
out
of
whom
you
take
this
,
hath
deceiued
you
.
[
](A15735-e40740-b)i
i
Chrysost●ad
.
1.
Cor.
6.
11.
Chrysostome
doth
not
make
iustification
consist
in
those
actions
of
washing
,
&c.
his
words
are
these
:
God
hath
washed
vs
;
and
not
that
onely
,
but
hath
sanctified
vs
;
neither
that
onely
,
but
hath
iustified
vs
.
Now
if
washing
and
sanctifying
be
iustifying
,
in
Chrysostoms
iudgement
,
how
doth
he
rise
from
one
to
another
,
as
diuers
things
?
[
](A15735-e40780-b)k
k
Theophy●
▪
ibid.
Theophylact
makes
them
diuers
,
at
least
in
nature
:
God
hath
clensed
you
from
them
(
saith
Theophylact
)
yea
and
sanctified
you
.
How
?
By
iustifying
you
,
faith
he
,
for
he
hath
washed
you
:
then
afterward
,
iustifying
he
hath
sanctified
you
.
[
](A15735-e40830-b)l
l
Theodor.
ibid.
Theodoret
expounds
the
place
of
forgiuenes
of
sins
in
baptisme
.
Your
[
](A15735-e40850-b)m
m
Glossa
ordin
.
ibid.
ordinarie
glosse
applies
washing
to
baptisme
;
sanctifying
to
the
holy
Ghost
giuen
vs
,
that
wee
may
worke
well
;
and
iustifying
,
to
our
working
well
.
[
](A15735-e40860-b)n
n
Ambros.
ibid.
Ambrose
saith
,
that
in
baptisme
he
that
beleeues
is
washed
,
is
iustified
in
the
name
of
the
Lord
,
and
is
adopted
a
sonne
to
God
,
by
the
spirit
of
our
God
.
But
neuer
a
one
of
these
saith
,
that
iustification
consists
in
these
actions
of
washing
,
and
infusion
of
Gods
gifts
.
speaker
D.
B.
P.
The
like
description
of
our
iustification
is
in
S.
Paul
.
Of
his
mercie
he
Tit.
3.
hath
saued
vs
by
the
lauer
of
regeneration
,
and
renewing
of
the
holy
Ghost
,
whom
he
hath
powred
into
vs
abundantly
,
through
Iesus
Christ
our
Sauiour
,
that
being
iustified
by
his
grace
,
we
may
be
heires
in
hope
(
and
not
in
certainety
of
faith
)
of
life
euerlasting
.
Where
the
Apostle
inferring
that
This
is
your
glosse
.
being
iustified
by
his
grace
,
declareth
that
in
the
words
before
he
had
described
the
same
iustification
,
to
consist
in
our
new
birth
of
Baptisme
,
and
the
●enewing
of
oursoules
,
by
the
infusion
of
his
heauenly
giftes
,
which
God
of
his
mercy
did
bestow
vpon
vs
for
his
Sonne
Chrsts
sake
.
This
is
but
your
glosse
.
For
the
grace
of
God
,
in
that
place
,
signifies
the
fauour
of
God
:
as
[
](A15735-e40970-b)o
o
Rom
3.
24.
1.
Cor.
15.
10.
Heb.
2.
9.
otherwhere
the
same
phrase
doth
;
or
the
loue
of
Christ
:
who
(
as
[
](A15735-e40980-b)p
p
Lyra
ad
Tit
3.
Lyra
there
saith
)
makes
vs
the
adopted
sons
of
God
.
[
](A15735-e41000-b)q
q
aietan
.
ibi
.
Caietan
makes
an
opposition
betwixt
Gods
grace
and
our
workes
,
as
the
[
](A15735-e41020-b)r
r
Rom.
11.
6.
Apostle
doth
:
If
it
be
of
grace
,
it
is
no
more
of
workes
.
So
doth
[
](A15735-e41040-b)s
s
Chrysost.
&
Theoph.
ad
Tit.
3.
Chrysostom
and
Theophylact
vnderstand
it
,
of
fauour
,
not
of
debt
:
For
if
he
saued
vs
[
](A15735-e41080-b)t
t
Per
grariam
.
by
fauour
,
When
we
were
desperate
and
cast
away
;
much
more
(
saith
Theophylact
)
shall
he
giue
vs
those
good
things
to
come
,
now
we
are
iustified
,
as
the
[
](A15735-e41110-b)u
u
Rom.
5.
10.
Apostle
saith
;
If
when
we
were
enemies
we
were
reconciled
to
God
by
the
death
of
his
Sonne
,
much
more
being
reconciled
,
wee
shall
be
saued
by
his
life
.
speaker
A.
W.
Many
other
places
I
omit
for
breuity
sake
,
and
will
be
content
to
D.
B.
P.
You
threaten
kindnesse
on
your
aduersaries
.
De
peccat
.
merit
.
&
remiss
.
cap.
15.
Epist
85.
Lib.
12.
de
Trinit.
cap.
7.
Lib.
6.
de
Trin.
cite
few
Fathers
,
because
the
best
learned
of
our
aduersaries
do
confesse
that
they
be
all
against
them
,
as
I
haue
shewed
before
.
First
,
S.
Augustine
saith
,
That
this
iustice
of
ours
,
(
which
they
call
righteousnes
)
is
the
grace
of
Christ
,
regenerating
vs
by
the
holy
Ghost
;
And
is
a
beautie
of
our
inward
man
.
It
is
the
renuing
of
the
reasonable
part
of
our
soule
.
And
twenty
other
such
like
,
whereby
he
manifestly
declareth
,
our
iustice
to
be
inherent
,
and
not
the
imputed
iustice
of
Christ
.
Let
him
suffice
for
the
Latin
Fathers
.
And
S.
Cyrill
for
the
Greekes
,
who
of
our
iustification
writeth
thus
.
The
spirit
is
a
heate
,
who
as
soone
as
he
hath
powred
charity
into
vs
,
and
hath
with
the
fire
of
it
,
inflamed
our
minds
,
we
haue
euen
then
obtained
iustice
.
In
the
[
](A15735-e41250-b)x
x
Aug
de
pecca●
.
merie
.
&
rem●ss
.
cap.
15
first
place
alleaged
by
you
,
there
is
no
such
matter
:
onely
Austin
proues
against
the
Pelagians
,
that
we
are
not
sinners
from
Adam
,
by
imitation
alone
;
because
then
we
should
also
be
righteous
from
Christ
by
nothing
but
imitation
.
In
the
[
](A15735-e41290-b)y
y
Aug.
epist.
85.
ad
Comentiu
.
Epistle
to
Consentius
he
speakes
not
of
that
righteousnes
,
whereby
wee
are
iustified
,
but
of
that
which
is
inherent
.
What
other
thing
(
saith
he
)
is
iustice
in
vs
,
or
any
other
vertue
,
by
which
we
liue
orderly
,
and
wisely
,
than
the
beautie
of
the
inward
man
?
This
is
true
of
those
graces
we
receiue
by
sanctification
.
[
](A15735-e41340-b)z
z
August
.
de
Trinit.
lib.
12.
cap.
7.
He
doth
not
say
,
that
the
grace
by
which
we
are
iustified
is
the
renewing
of
the
reasonable
part
of
our
soule
,
but
that
the
renewing
of
Gods
image
in
vs
,
is
the
renewing
of
that
part
.
Now
this
is
done
by
sanctification
,
not
by
iustification
properly
taken
.
I
can
finde
no
such
thing
in
that
booke
of
[
](A15735-e41360-b)a
a
Cyril
de
Trinit.
lib.
6.
Cyrill
;
but
if
euer
he
spake
so
,
what
is
that
against
vs
?
who
easily
grant
that
we
are
inherently
righteous
,
as
soone
as
the
sanctifying
spirit
of
God
hath
kindled
the
fire
of
loue
in
our
hearts
.
II.
Difference
about
the
manner
of
Iustification
.
speaker
W.
P.
All
,
both
Papists
and
Protestants
agree
,
that
a
sinner
is
iustified
by
faith
.
This
agreement
is
onely
in
worde
,
and
the
difference
betweene
vs
is
great
in
deede
.
And
it
may
be
reduced
to
these
three
heads
.
First
,
the
Papist
saying
that
a
man
is
iustified
by
faith
:
vnderstandeth
a
general
or
a
Catholike
faith
,
whereby
a
man
beleeueth
the
articles
of
religion
to
bee
true
.
But
we
hold
that
the
faith
which
iustifieth
,
is
a
particular
faith
whereby
we
applie
to
our selues
the
promises
of
righteousnesse
and
life
euerlasting
by
Christ
.
And
that
our
opinion
is
the
truth
,
I
haue
The
Papist
asks
where
:
J
answere
in
handling
the
certaintie
of
saluation
.
proued
before
:
but
I
will
adde
a
reason
or
twaine
.
Reason
I.
The
faith
whereby
we
liue
,
is
that
faith
whereby
we
are
iustified
:
but
the
faith
whereby
we
liue
spiritually
,
is
a
particular
faith
wherby
we
apply
Christ
vnto
our selues
,
as
Paul
saith
,
Gal.
2.
20.
I
liue
,
that
is
,
spiritually
,
by
the
faith
of
the
sonne
of
God
:
which
faith
he
sheweth
to
be
a
particular
faith
in
Christ
,
in
the
very
wordes
following
,
who
hath
loued
me
,
and
giuen
himselfe
for
me
,
particularly
:
and
in
this
manner
of
beleeuing
Paul
was
and
is
an
example
to
all
that
are
to
be
saued
.
1.
Tim.
1.
16.
and
Phil.
3.
15.
speaker
D.
B.
P.
Ans.
The
●aior
I
admit
,
and
deny
the
Minor
:
and
say
that
the
proofe
is
not
to
purpose
.
For
in
the
Minor
he
speaketh
of
faith
,
whereby
we
apply
Christs
merits
vnto
ourselues
,
making
them
ours
,
in
the
proofe
S.
Paul
saith
only
,
that
Christ
died
for
him
in
particular
.
He
makes
no
mention
of
his
apprehending
of
Christs
iustice
,
and
making
of
it
his
owne
,
which
are
very
distinct
things
.
All
Catholikes
beleeue
with
Saint
Paul
,
that
Christ
dyed
,
as
for
all
men
in
generall
:
so
for
euery
man
in
particular
,
yea
and
that
his
loue
was
so
exceeding
great
towards
mankind
,
that
he
would
willingly
haue
bestowed
his
life
,
for
the
redemption
of
one
only
man
.
But
hereupon
it
doth
not
follow
,
that
euery
man
If
God
had
appointed
him
so
to
doe
.
may
lay
hands
vpon
Christs
righteousnes
,
and
apply
it
to
himselfe
(
or
else
Tu●…s
.
Iowes
,
Heretikes
,
and
euill
Catholikes
,
might
make
verie
bold
with
him
)
but
must
first
doe
those
things
which
he
requires
at
their
hands
,
to
be
made
partakers
of
his
inestimable
merits
:
as
to
repent
them
hartely
of
their
sins
,
to
beleeue
and
hope
in
him
,
to
be
baptized
,
and
to
haue
a
full
purpose
to
obserue
all
his
commandements
.
Which
M.
〈◊〉
also
confesseth
that
allmen
haue
not
only
promised
,
but
also
●ov●ed
in
Baptisme
.
Now
because
we
are
not
assured
that
we
Pag.
152.
shall
performe
all
〈◊〉
,
therefore
we
may
not
so
presumptuously
apply
vnto
oursel●es
,
Christs
righteousnes
,
and
life
euerlasting
,
although
we
beleeue
that
he
died
for
euery
one
of
vs
in
particular
.
speaker
A.
W.
That
which
followeth
in
M.
Perkins
hath
no
colour
of
probability
:
that
S.
Paul
in
this
manner
of
beleefe
,
that
is
,
in
applying
to
himselfe
Christs
merits
:
was
an
example
to
all
that
are
saued
.
See
the
places
1.
Tim.
1.
16.
Phil.
3.
15.
The
vaine
pride
of
Papists
.
good
Reader
,
and
learne
to
beware
the
bold
vnskilfulnes
of
sectaries
.
For
there
is
not
a
word
sounding
that
way
,
but
only
how
he
hauing
receiued
mercy
,
was
made
an
example
of
patience
.
Master
Perkins
prooues
his
minor
thus
:
-
The
faith
,
by
which
Paul
liued
,
was
a
particular
faith
,
whereby
he
applied
Christ
to
himselfe
.
-
But
the
faith
,
by
which
we
liue
,
is
the
faith
by
which
Paul
liued
.
-
Therefore
the
faith
by
which
we
liue
,
is
a
particular
faith
,
whereby
we
applie
Christ
to
our selues
.
The
proposition
Master
Perkins
prooues
by
the
[
](A15735-e41780-b)b
b
Gal.
2.
20.
Apostles
testimonie
;
where
he
doth
particularly
apply
Christ
to
himselfe
,
as
hauing
loued
him
,
and
died
for
him
.
You
answere
,
that
S.
Paul
makes
no
mention
of
his
apprehending
of
Christs
iustice
;
no
more
doth
Master
Perkins
in
his
proposition
.
But
the
Apostle
mentions
such
a
particular
faith
,
as
Master
Perkins
speakes
of
,
viz.
a
perswasion
that
Christs
benefits
belong
to
him
in
particular
,
and
that
Christ
hath
particularly
loued
him
;
which
is
to
apprehend
Christ
.
And
this
is
another
manner
of
matter
,
than
to
hold
that
Christ
died
for
euery
particular
man
;
which
the
diuels
no
doubt
doe
acknowledge
.
The
assumption
is
euident
of
it selfe
:
for
there
is
no
question
,
but
that
all
which
are
iustified
,
haue
and
liue
by
the
same
faith
.
But
Master
Perkins
sets
out
the
matter
by
two
places
of
scripture
:
in
the
former
whereof
,
[
](A15735-e41850-b)c
c
1.
Tim.
1.
16
the
Apostle
propounds
himselfe
to
all
men
,
as
an
example
of
Gods
mercie
,
that
they
may
assure
them selues
,
that
if
they
will
beleeue
in
Christ
,
as
hee
did
,
they
should
haue
forgiuenes
of
their
sinnes
,
as
he
had
.
In
[
](A15735-e41860-b)d
d
Phil.
3.
15.
the
latter
,
hauing
shewed
that
he
cast
off
all
confidence
in
his
owne
righteousnes
,
and
accounted
it
as
dung
,
resting
onely
vpon
God
for
his
righteousnes
,
by
faith
in
Iesus
Christ
;
he
exhorts
all
men
to
follow
his
example
,
both
in
faith
and
holinesse
.
speaker
W.
P.
Reason
11.
That
which
we
are
to
aske
of
God
in
prayer
,
wee
must
beleeue
it
shall
be
giuen
vs
,
as
wee
aske
it
:
but
in
prayer
wee
are
to
aske
the
pardon
of
our
owne
sinnes
,
and
the
merit
of
Christs
righteousnesse
for
our selues
:
therefore
wee
must
beleeue
the
same
particularly
.
The
proposition
is
a
rule
of
Gods
word
,
requiring
that
in
euery
petition
wee
bring
a
particular
faith
,
whereby
wee
beleeue
,
that
the
thing
lawfully
asked
,
shall
bee
giuen
accordingly
,
Mark
.
11.
24.
speaker
D.
B.
P.
Of
the
Maior
much
hath
been
said
before
,
here
I
admit
it
,
all
due
circumstances
Yea
though
they
be
not
obserued
.
of
prayer
being
obserued
,
and
deny
that
we
must
pray
,
that
our
Sauiour
Christ
Iesus
merits
may
be
made
ours
in
particular
,
for
that
were
greatly
to
abase
them
:
but
good
Christians
pray
,
that
through
the
infinite
value
of
those
his
merits
;
our
sinnes
may
be
forgiuen
,
and
a
iustice
proportionable
vnto
our
capacity
,
may
be
powred
into
our
souls
,
whereby
we
may
leade
a
vertuous
life
,
and
make
a
blessed
end
.
speaker
A.
W.
It
is
no
abasing
of
our
Sauiours
merits
,
that
is
,
of
his
obedience
to
the
morall
law
,
and
his
suffrings
,
that
they
should
be
communicated
to
euery
member
of
his
mysticall
body
,
for
their
iustification
;
as
long
as
the
worke
of
redemption
remaines
proper
to
him
.
speaker
W.
P.
The
minor
is
also
euident
,
neither
can
it
be
denied
:
for
we
are
taught
by
Christ
himselfe
to
pray
on
this
manner
,
Forgiue
vs
our
debts
:
and
to
it
we
say
,
Amen
,
that
is
,
that
our
petitions
shall
without
all
doubt
bee
graunted
vnto
vs
.
August
.
serm.
de
temp.
182.
speaker
D.
B.
P.
But
it
is
goodly
to
behold
,
how
Master
Perkins
proueth
that
we
must
pray
,
that
Christs
righteousnes
may
be
made
our
particular
iustice
,
because
saith
he
,
We
are
taught
in
the
Pater
noster
,
to
pray
in
this
manner
:
forgiue
vs
our
debts
,
and
to
this
we
must
say
Amen
,
which
is
as
much
to
say
as
our
petition
is
graunted
.
I
thinke
the
poore
mans
wits
were
gone
a
pilgrimage
,
when
he
wrote
thus
.
Good
Sir
,
cannot
our
sins
or
debts
be
forgiuen
,
without
we
applie
Christs
righteousnes
to
vs
in
particular
?
we
say
yes
.
Doe
not
then
so
simpl●…
begge
that
which
is
in
question
,
nor
take
that
for
giuen
,
which
will
neuer
be
graunted
.
speaker
A.
W.
Our
sins
cannot
be
forgiuen
,
without
that
part
of
Christs
merits
be
applied
to
vs
,
by
which
sinne
is
satisfied
for
.
As
all
men
sinned
in
Adam
,
so
all
men
satisfie
for
sin
in
Christ
,
namely
all
men
,
that
by
faith
are
one
with
Christ
.
speaker
D.
B.
P.
But
a
word
with
you
by
the
way
.
Your
righteous
man
must
ouerskippe
that
petition
of
the
Pater
nos●er
(
sorgiue
vs
our
debts
)
for
he
is
wel
This
hath
been
alreadie
refuted
.
assured
,
that
his
debts
be
alreadie
pardoned
.
For
at
the
very
first
instant
that
he
had
faith
,
he
had
Christs
righteousnes
applied
to
him
,
and
therby
assurance
both
of
the
pardon
of
sinnes
,
and
of
life
euerlasting
.
Wherfore
he
cannot
without
infidelity
,
distiust
of
his
former
iustification
,
or
pray
for
remission
of
his
debts
:
but
following
the
famous
example
of
that
formall
Pharisie
,
in
liew
of
demaunding
pardon
,
may
well●ay
.
O
Luk.
18.
God
〈◊〉
giue
thee
thankes
that
I
am
not
as
the
rest
of
men
,
extortioners
,
v●●ust
,
[
](A15735-e42250-b)*
*
A
r●diculous
affectation
of
an
obsol●te
word
.
aduo●t●re●s
,
as
also
these
Papists
:
Fearing
the
remission
of
my
sins
,
or
the
certainty
of
my
saluation
,
but
am
wel
assured
therof
,
and
of
Christs
owne
righteousnes
too
,
and
so
forth
.
speaker
A.
W.
How
false
and
idle
this
obiection
is
,
it
hath
appeared
alreadie
:
we
haue
not
assurance
either
at
the
first
,
or
at
all
(
ordinarily
)
but
with
some
doubting
now
and
then
.
speaker
W.
P.
And
here
note
,
that
the
Church
of
Rome
in
the
doctrine
of
iustification
by
faith
cuts
off
the
principal
partand
propertie
thereof
.
For
in
iustifying
faith
two
things
are
required
:
first
Knowledge
reuealed
in
the
word
touching
the
meanes
of
saluation
:
secondly
,
an
Applying
of
things
knowne
vnto
our selues
,
which
some
call
affiance
.
Now
the
first
,
they
acknowledge
.
speaker
D.
B.
P.
So
then
by
M.
Perkins
owne
confession
,
Catholikes
haue
true
knowledge
of
the
means
of
saluation
,
d●en
h●
▪
and
his
fellowes
erre
miserably
.
speaker
A.
W.
Papists
acknowledge
in
generall
the
meanes
of
saluation
,
namely
the
mercie
of
God
in
Christ
:
but
they
faile
much
,
both
in
the
true
vnderstanding
of
that
they
hold
,
and
in
diuers
particulars
necessarily
belonging
to
the
truth
of
that
doctrine
.
speaker
W.
P.
But
the
second
,
which
is
the
very
substance
and
principall
part
thereof
they
denie
.
speaker
A.
W.
Catholikes
teach
men
also
to
haue
a
firme
hope
,
and
a
great
confidence
D.
B.
P.
You
confesse
as
much
as
you
are
charged
with
.
You
make
God
store
of
sinnes
against
the
holy
Ghost
.
of
obtaining
saluation
,
through
the
mercy
of
God
,
and
me●●ts
of
Christs
Passion
.
So
they
performe
their
duty
towards
God
,
and
their
neighbour
,
or
else
die
with
true
repentance
.
But
for
a
man
at
his
first
conuersion
,
to
ass●…e
himselfe
by
saith
of
Christs
righteousnes
,
and
life
euerlasting
;
without
condition
of
doing
those
things
,
he
ought
to
doe
,
that
we
Catholikes
affirme
to
be
,
not
any
gift
of
faith
,
but
the
haynous
crime
of
presumption
,
which
is
a
sinne
against
the
Holy
Ghost
,
not
pardonable
,
neither
in
this
life
,
nor
in
the
world
to
come
.
Neither
doe
we
teach
any
such
assurance
,
as
this
man
so
oft
harps
vpon
:
and
if
wee
did
,
it
cannot
be
a
sinne
against
the
holy
Ghost
,
being
of
ignorance
,
and
not
of
malice
.
speaker
W.
P.
Reason
III.
The
iudgement
of
the
auncient
Church
.
*
August
.
I
demaund
now
,
dost
thou
beleeue
in
Christ
,
O
sinner
?
Thou
saist
,
I
beleeue
.
What
beleeuest
thou
?
that
all
thy
sinnes
may
freely
bee
pardoned
by
him
.
Thou
hast
that
which
thou
hast
beleeued
.
speaker
D.
B.
P.
M.
Perkins
third
reason
,
is
drawne
from
the
consent
of
the
auncient
See
S.
Tho.
22.
q.
21.
art.
1.
De
verbis
Domi●i
.
serm.
7.
Church
,
of
which
for
fashion
sake
to
make
some
shew
,
he
often
speaketh
,
but
can
seldome
find
any
one
sentence
in
them
,
that
f●●s
his
purpose
,
as
you
may
see
in
this
sentence
of
Saint
Augustine
,
cited
by
him
.
Augustine
saith
.
J
demaund
now
,
dost
thou
beleeue
in
Christ
,
O
sinner
?
thou
sa●…st
J
beleeue
:
what
beleeuest
thou
,
that
all
thy
sinnes
may
freely
be
pardoned
by
him
?
thou
h●st
that
which
thou
beleeuest
.
See
,
here
is
neither
applying
of
Christs
righteousnes
,
vnto
vs
by
faith
,
nor
so
much
as
beleeuing
our
sinnes
to
be
pardoned
through
him
,
but
that
they
may
be
pardoned
by
him
.
So
there
is
not
one
word
for
〈◊〉
.
Perkins
.
speaker
A.
W.
[
](A15735-e42660-b)e
e
Aug.
de
verbis
Dom.
ser.
7
There
is
this
for
Master
Perkins
,
though
you
will
not
see
it
,
that
hee
which
beleeues
in
Christ
,
for
the
pardon
of
sins
,
hath
that
which
he
beleeues
:
that
is
,
vpon
this
faith
is
pardoned
.
speaker
W.
P.
Bernard
.
The
Apostle
thinketh
that
a
man
is
iustified
freely
by
faith
.
If
thou
beleeuest
that
thy
sinnes
cannot
bee
remitted
but
by
him
alone
against
whom
they
were
committed
:
but
go
further
and
beleeue
this
too
,
that
by
him
thy
sinnes
are
forgiuen
thee
.
This
is
the
testimonie
which
the
holy
Ghost
giueth
in
the
heart
:
saying
,
thy
sinnes
are
forgiuen
thee
.
speaker
D.
B.
P.
But
S.
Bernard
saith
plainly
:
That
we
must
beleeue
that
our
sinnes
are
pardoned
vs
.
But
he
addeth
not
by
the
imputed
righteousnes
of
Christ
.
No
more
do
we
.
Againe
,
he
addeth
conditions
on
our
part
,
which
M.
Perkins
crastelie
concealeth
.
For
S.
Bernard
graunteth
that
we
may
beleeue
our
sinnes
to
bee
forgiuen
,
if
the
trueth
of
our
conuersion
meete
with
the
mercy
of
God
preuenting
vs
,
for
in
the
same
place
he
hath
these
words
:
So
therefore
shall
his
mercy
dwell
in
our
earth
,
that
is
,
the
grace
of
God
in
our
soules
,
if
mercy
and
truth
meete
together
,
if
iustice
and
peace
embrace
and
kisse
each
other
.
Which
is
as
S.
Bernard
there
expoundeth
it
,
if
we
stirred
vp
by
the
grace
of
God
,
doe
truely
bewaile
our
sinnes
and
confesse
them
,
and
afterward
follow
holinesse
of
life
and
peace
.
All
which
M.
Perkins
did
wisely
cut
off
,
because
it
dashed
cleane
the
vaine
glosse
of
the
former
words
.
speaker
A.
W.
The
point
in
question
is
not
whether
wee
must
beleeue
that
our
sinnes
are
pardoned
,
which
is
all
you
gather
out
of
that
testimonie
;
but
whether
the
faith
which
iustifieth
be
a
particular
faith
,
whereby
wee
applie
to
our selues
the
promises
of
righteousnes
,
and
life
euerlasting
by
Christ
.
Master
Perkins
prooues
it
to
be
such
a
faith
by
the
iudgement
of
[
](A15735-e42900-b)f
f
Berna
.
ser.
1.
de
Annuntiat
.
Bernard
;
in
citing
wherof
,
first
the
Printer
did
him
wrong
by
leauing
out
these
words
,
Thou
doest
well
:
which
are
the
consequent
part
of
the
sentence
,
and
without
which
there
is
no
sense
in
it
,
as
any
man
may
see
that
reades
it
.
This
(
which
is
strange
in
a
man
so
desirous
to
cauill
)
you
passe
ouer
,
and
omitting
the
principall
matter
,
for
which
this
place
of
Bernard
was
alleaged
,
goe
about
to
answere
that
which
Master
Perkins
vrgeth
not
:
namely
,
that
we
are
not
iustified
by
the
imputed
righteousnes
of
Christ
,
neither
doth
he
for
that
purpose
bring
this
testimonie
,
but
to
shew
what
that
faith
is
by
which
wee
are
iustified
.
Secondly
,
you
accuse
Master
Perkins
for
cutting
off
certaine
conditions
added
,
on
our
part
,
by
Bernard
:
but
where
are
these
conditions
added
?
The
words
you
alleage
,
are
aboue
thirtie
lines
after
those
that
he
cites
,
and
depend
not
vpon
them
;
but
are
spoken
concerning
the
certaintie
of
saluation
.
So
therefore
(
saith
Bernard
)
doth
this
glorie
,
viz.
the
inward
glorie
and
witnes
of
our
conscience
,
as
in
the
words
immediatly
before
,
dwell
here
in
our
earth
,
if
mercie
and
truth
meete
together
,
and
righteousnes
and
peace
kisse
each
other
.
For
it
is
necessarie
that
the
truth
of
our
conuersion
meete
with
mercie
preuenting
it
.
And
that
afterward
we
follow
holinesse
and
peace
,
without
which
no
man
shall
see
God
.
This
,
and
such
like
sentences
declare
,
that
it
is
in
vaine
for
a
man
to
promise
himselfe
iustification
without
sanctification
.
But
they
answere
not
the
former
testimonie
,
which
shewes
,
that
iustifying
faith
is
a
particular
applying
of
Christ
,
by
beleeuing
the
forgiuenes
of
our
sinnes
.
speaker
W.
P.
[
](A15735-e43030-b)*
*
Serm.
de
Natal
.
Cyprian
.
God
promiseth
thee
immortalitie
,
when
thou
goest
out
of
this
world
,
and
doest
thou
doubt
?
This
is
indeede
not
to
know
God
,
and
this
is
for
a
member
of
the
Church
in
the
house
of
faith
not
to
haue
faith
:
If
we
beleeue
in
Christ
,
let
vs
beleeue
his
words
and
promises
,
and
wee
shall
neuer
die
,
and
shall
come
to
Christ
with
ioyfull
securitie
,
with
him
to
raigne
for
euer
.
speaker
D.
B.
P.
S.
Cyprian
encourageth
good
Christians
dying
,
to
haue
a
full
confidence
in
the
promises
of
Christ
,
and
so
doe
all
Catholikes
,
and
bidde
them
be
secure
too
on
that
side
,
that
Christ
will
neuer
faile
of
his
word
and
promise
,
but
say
that
the
cause
of
feare
lies
in
our
owne
infi●mities
:
and
yet
bids
them
not
to
doubt
,
as
though
they
were
as
likely
to
be
condemned
as
saued
,
but
animats
them
,
and
puts
them
in
the
good
way
of
hope
,
by
twenty
kinds
of
reasons
.
But
what
they
be
you
can
s●arce
tell
.
speaker
A.
W.
[
](A15735-e43150-b)g
g
Cyprian
.
ser.
de
Natal
.
Cyprian
affirmes
confidently
,
that
God
hath
promised
euery
true
Christian
immortalitie
when
he
goes
out
of
the
world
:
so
that
if
hee
beleeue
this
promise
,
and
rest
vpon
God
for
the
performance
of
it
by
Christ
,
he
shall
certainly
be
made
partaker
of
it
.
Your
comfort
is
so
cold
,
that
a
man
were
as
good
be
without
it
,
when
his
hope
shall
depend
especially
vpon
the
good
vse
of
his
owne
free
will
,
in
beleeuing
and
keeping
the
law
of
Christ
.
speaker
D.
B.
P.
M.
Perkins
hauing
thus
confirmed
his
owne
party
,
why
doth
he
not
after
his
manner
confute
those
reasons
,
which
the
Catholikes
alleadge
in
fauor
of
their
assertion
?
Was
it
because
they
are
not
wont
to
produce
any
in
this
matter
?
Nothing
lesse
▪
It
was
then
beli●e
,
because
he
knew
not
how
to
answere
them
.
I
will
out
of
their
from●
take
that
one
principall
,
Belive
then
he
knewe
some
better
then
those
you
bring
.
of
the
testimony
of
holy
Scripture
,
And
by
that
alone
●…ly
proue
,
that
the
faith
required
to
iustification
,
is
that
Catholike
faith
,
whereby
we
beleeue
all
that
to
be
true
,
which
by
God
is
reuealed
,
and
not
any
other
particular
beleeuing
Christs
righteousnes
to
be
ours
.
speaker
A.
W.
It
should
seeme
the
reason
was
,
that
hauing
(
as
he
said
before
)
prooued
our
opinion
to
be
true
,
he
doth
but
adde
a●
argument
or
two
to
his
former
proofe
.
For
that
it
was
easie
for
him
to
answere
those
you
bring
,
I
hope
it
shall
be
manifest
to
all
men
:
at
the
least
,
it
had
not
been
hard
for
him
to
chuse
out
some
that
he
could
haue
answered
.
speaker
D.
B.
P.
How
can
this
be
better
knowne
then
if
we
see
,
weigh
,
and
consider
well
,
what
kinde
of
faith
that
was
which
all
they
had
,
who
are
saide
in
Scriptures
to
be
iustified
by
their
faith
.
speaker
A.
W.
Your
reason
is
thus
to
be
framed
.
-
If
the
faith
of
all
them
,
who
are
said
in
Scripture
to
be
iustified
by
faith
,
was
a
beleefe
of
the
truth
of
all
that
which
was
reueiled
by
God
,
and
not
any
other
particular
beleeuing
Christs
righteousnes
to
be
theirs
;
then
iustifying
faith
is
so
.
-
But
the
faith
of
all
them
,
who
are
said
in
Scripture
to
be
iustified
by
faith
,
was
a
beleefe
of
the
truth
of
all
,
which
by
God
is
reueiled
,
&c.
-
Therefore
a
iustifying
faith
is
a
beleefe
of
all
that
which
is
reueiled
by
God
,
and
not
any
other
particular
beleeuing
Christs
righteousnes
to
be
theirs
.
First
,
we
must
remember
that
wee
speake
of
that
faith
by
which
they
were
iustified
:
for
else
the
consequence
of
the
proposition
may
be
doubted
of
.
This
being
vnderstood
,
I
denie
the
assumption
:
and
to
the
proofe
of
it
I
answere
,
first
in
generall
,
that
your
examples
are
either
effects
of
iustifying
faith
,
or
the
way
and
meanes
to
it
,
but
not
the
faith
it selfe
.
speaker
D.
B.
P.
S.
Paul
saith
of
Noe
,
That
he
was
instituted
heire
of
the
iustice
,
which
is
,
by
faith
.
What
faith
had
he
?
That
by
Christs
righteousnes
he
was
assured
Heb.
11.
7.
of
saluation
?
No
such
matter
,
but
beleeue
that
God
according
to
his
word
and
iustice
,
would
drowne
the
world
,
and
made
an
Arke
to
saue
himselfe
,
and
his
familie
,
as
God
commaunded
him
.
speaker
A.
W.
Secondly
,
I
say
for
the
particulars
,
that
this
was
not
the
faith
by
which
[
](A15735-e43450-b)h
h
Heb.
11.
7.
Noe
was
iustified
.
For
it
is
apparant
that
he
[
](A15735-e43470-b)i
i
Gen.
6.
8
,
9
,
13
was
iustified
,
before
he
beleeued
that
God
would
drown
the
world
.
Adde
hereunto
,
that
this
faith
of
his
was
also
a
resting
vpon
God
for
safetie
,
according
to
his
promise
.
The
Apostle
in
this
,
and
the
like
,
propounds
not
the
meanes
of
iustification
,
but
some
notable
effect
of
faith
.
Neither
doth
he
declare
what
this
righteousnes
of
faith
was
,
but
saith
,
that
the
righteousnes
of
faith
remained
(
as
[
](A15735-e43490-b)k
k
Lyra
ad
Heb.
11.
Lyra
expounds
it
)
in
him
onely
,
and
his
children
:
in
which
respect
he
is
called
the
heire
of
it
.
[
](A15735-e43520-b)l
l
Chrysost.
ad
Heb.
11.
Chrysostome
saith
,
By
this
he
appeared
to
be
iust
,
because
he
beleeued
God
.
speaker
D.
B.
P.
Abraham
the
Father
of
beleeuers
,
and
the
Paterne
and
example
of
iustice
by
faith
,
as
the
Apostle
disputeth
to
the
Romans
:
What
〈◊〉
he
Rom.
cap.
4.
was
iustified
by
.
Let
S.
Paul
declare
,
who
of
him
and
his
faith
,
hath
these
words
.
He
contrary
to
hope
beleeued
in
hope
,
that
he
might
be
made
the
Father
of
manie
Nations
,
according
to
that
which
was
said
vnto
him
.
So
shall
thy
seed
be
as
the
starres
of
heauen
,
and
the
sands
of
the
sea
:
and
he
was
not
weakened
in
faith
,
neither
did
he
consider
his
owne
body
,
now
quite
dead
,
whereas
he
was
almost
an
hundred
yeares
old
,
not
the
dead
Matrice
of
Sara
,
in
the
promise
of
God
he
staggered
not
by
distrust
,
but
was
strengthned
in
saith
,
giuing
glorie
to
God
,
most
fully
knowing
,
that
wha●soe●e●
he
promised
,
he
was
able
also
to
doe
,
therfore
was
it
reputed
to
him
to
iustice
.
Rather
because
he
tru●ed
to
God
for
that
blessing
vpon
himselfe
and
his
wife
Sa●●h
.
Loe
,
because
he
glorified
God
in
beleeuing
,
that
old
and
barren
persons
might
haue
children
,
if
God
said
the
word
,
and
that
whatsoeuer
God
promised
,
he
was
able
to
performe
,
he
was
iustified
.
speaker
A.
W.
Od
Abraham
I
answere
,
as
of
Noe
,
that
he
was
iustisied
long
before
God
made
him
that
promise
,
yea
[
](A15735-e43690-b)m
m
Sander
.
de
〈◊〉
.
before
hee
came
out
of
the
land
of
Canaan
.
For
[
](A15735-e43700-b)n
n
Heb
11
8.
by
faith
he
obeyed
God
,
when
he
was
called
to
goe
out
into
a
place
,
which
he
should
afterwards
receiue
for
inheritance
.
And
this
faith
of
his
was
not
a
bare
beleeuing
that
which
God
spake
,
but
a
resting
vpon
him
accordingly
:
and
so
was
that
the
[
](A15735-e43720-b)o
o
Rom
4.
11.
12
Apostle
speakes
of
,
whereby
God
was
especially
glorified
:
for
this
reposing
himselfe
vpon
God
,
argued
the
account
he
made
of
the
fauour
of
God
to
him
.
Now
the
beleefe
in
that
promise
was
not
only
for
the
maltiplying
of
his
naturall
seede
,
but
for
saluation
by
Christ
to
his
spirituall
children
,
that
P
should
beleeue
,
as
he
had
done
:
and
therefore
it
is
called
the
[
](A15735-e43730-b)q
q
Gal
3.
8.
Gospel
that
he
beleeued
.
This
[
](A15735-e43740-b)r
r
Rom.
4.
3.
faith
was
counted
to
him
for
righteousnes
,
as
euery
act
is
,
whereby
a
man
beleeuing
in
Christ
,
rests
vpon
the
promise
of
God
.
But
the
particular
thing
that
is
accepted
to
his
iustification
,
is
his
beleeuing
in
God
for
iustification
by
Iesus
Christ
.
I
will
vse
no
other
proofe
but
the
phrase
it selfe
,
[
](A15735-e43750-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
beleeue
in
God
,
which
necessarily
implies
a
relying
vpon
God
,
for
that
wee
desire
being
promised
.
speaker
D.
B.
P.
The
Centurions
faith
was
very
pleasing
vnto
our
Sauiour
,
who
said
in
commendation
of
it
,
That
he
had
not
found
so
great
faith
in
Israell
?
What
faith
was
that
?
Mary
,
that
he
could
with
a
word
cure
his
seruant
absent
.
Say
the
word
only
(
quoth
he
)
and
my
seruant
shall
be
healed
.
Matth.
8.
●
Matth.
8.
9.
speaker
A.
W.
The
Centurions
faith
was
not
a
iustifying
faith
,
but
a
meanes
to
it
;
begotten
in
him
by
the
consideration
of
our
Sauiours
power
in
working
miracles
;
though
I
doubt
not
but
from
this
beleefe
he
was
raised
by
God
to
a
true
faith
for
iustification
by
the
Messias
.
But
this
in
it selfe
was
no
more
than
[
](A15735-e43880-b)u
u
Marc.
1.
24.
Math.
16.
the
diuels
haue
,
acknowledging
Christs
power
.
speaker
D.
B.
P.
S.
Peters
faith
so
much
magnified
by
the
auncient
Fathers
,
and
highlie
rewarded
by
our
Sauiour
,
was
it
any
other
,
Then
that
our
Sauiour
was
Christ
,
the
Sonne
of
the
liuing
God
?
speaker
A.
W.
S.
Peters
confession
[
](A15735-e43980-b)x
x
Matth.
16.
16
in
that
place
,
was
no
more
in
words
,
but
of
Christs
office
,
Thou
art
Christ
;
and
his
nature
,
The
son
of
the
liuing
God
.
But
if
he
had
not
also
by
faith
rested
on
him
to
iustification
,
this
confession
would
haue
done
him
but
little
pleasure
:
for
[
](A15735-e43990-b)y
y
Luc.
4.
34.
Satan
himselfe
beleeues
as
much
,
and
is
damned
.
speaker
D.
B.
P.
And
briefly
let
S.
Iohn
that
great
secretary
of
the
Holy
Ghost
,
tell
vs
Ioh.
20.
what
faith
is
the
finall
end
of
the
whole
Gospell
.
These
things
,
(
saith
he
)
are
writen
that
you
may
beleeue
that
Iesus
Christ
is
the
Sonne
of
God
,
and
that
beleeuing
you
may
haue
life
in
his
name
.
speaker
A.
W.
Doth
the
preaching
of
the
Gospell
aime
at
nothing
else
?
Then
what
shall
become
of
holinesse
of
life
,
and
good
workes
,
made
by
you
the
matter
of
your
second
iustification
?
This
is
not
the
last
end
of
the
Gospell
,
but
the
first
;
and
by
this
the
other
is
wrought
:
we
must
beleeue
that
Iesus
Christ
is
the
Sonne
of
God
;
so
that
by
beleeuing
this
,
we
come
to
him
,
that
is
,
[
](A15735-e44100-b)z
z
Ioah
.
6.
35.
beleeue
in
him
,
or
rest
vpon
him
for
saluation
,
and
thereby
attaine
to
euerlasting
life
.
speaker
D.
B.
P.
With
the
Euangelist
the
Apostle
S.
Paul
accordeth
very
well
,
saying
:
Rom.
10
This
is
the
word
of
faith
which
we
preach
,
for
if
thou
confesse
with
thy
mouth
our
Lord
Iesus
Christ
,
and
shalt
beleeue
in
thy
hart
that
God
raysed
him
from
death
thou
shall
be
saued
.
And
in
another
place
.
I
make
knowne
1.
Cor.
15.
vnto
you
the
Gospell
,
which
I
haue
preached
,
and
by
which
you
shall
be
saued
,
vnlesse
perhaps
you
haue
beleeued
in
vaine
.
What
was
that
Gospell
?
J
haue
deliuered
vnto
you
that
which
I
haue
receiued
,
that
Christ
died
for
our
〈◊〉
,
according
to
the
Scriptures
,
was
buried
,
and
rose
againe
the
third
day
,
&c.
So
by
the
verdite
of
S.
Paul
,
the
beleefe
of
the
articles
of
the
cre●d
,
is
that
iustifying
faith
,
by
which
you
must
be
saued
.
speaker
A.
W.
Such
is
the
testimonie
of
Paul
.
For
it
is
more
than
apparant
,
that
a
man
may
beleeue
in
his
heart
,
that
God
raised
Christ
from
the
death
,
and
yet
denie
many
necessarie
heads
of
religion
,
and
be
wholy
cast
away
.
But
the
Apostle
in
this
implies
the
rest
,
and
namely
that
[
](A15735-e44260-b)a
a
Rom.
10.
13.
〈◊〉
which
followes
,
beleeuing
in
God
:
that
is
,
if
I
may
so
often
repeate
the
same
thing
,
resting
vpon
him
for
iustification
,
by
our
Sauiour
Iesus
Christ
.
The
same
answere
I
make
to
the
other
place
;
the
point
of
the
resurrection
is
of
necessitie
to
be
beleeued
of
as
many
as
looke
to
be
saued
:
but
that
is
not
all
that
is
required
.
For
if
it
be
,
neither
your
preparations
to
iustification
,
nor
your
merits
after
iustification
,
are
to
any
purpose
.
speaker
D.
B.
P.
And
neither
in
S.
Paul
,
nor
any
other
place
of
holy
Scriptures
is
it
once
taught
,
that
a
particular
faith
whereby
we
apply
Christs
righteousnes
to
our selues
,
and
assure
our selues
of
our
saluation
,
is
either
a
iustifying
or
any
Christian
mans
faith
,
but
the
very
naturall
act
,
of
that
ougly
Monster
presumption
:
Which
being
laid
as
the
very
corner
stone
of
the
You
speake
like
a
hired
seruant
,
not
like
a
son
.
Protestants
irreligion
,
what
morall
and
modest
conuersation
,
what
humility
and
deuotion
can
they
build
vpon
it
?
speaker
A.
W.
All
those
places
that
require
of
vs
faith
in
Christ
,
teach
vs
also
that
a
particular
faith
,
whereby
we
applie
Christ
to
our selues
,
by
trusting
to
him
for
iustification
,
is
the
only
proper
iustifying
faith
;
because
to
it
nothing
can
be
added
,
for
the
matter
of
beleeuing
.
A
man
may
acknowledge
that
[
](A15735-e44350-b)b
b
Credere
Deum
.
there
is
a
God
,
and
giue
[
](A15735-e44360-b)c
c
Credere
Deo
.
credit
,
as
to
a
certaine
truth
,
to
all
that
God
reueales
,
and
yet
not
[
](A15735-e44370-b)d
d
Credere
in
Deum
.
beleeue
in
God
to
iustification
.
But
he
that
performes
this
latter
,
must
needs
also
acknowledge
the
former
.
This
then
being
the
height
of
faith
,
is
in
the
Scripture
counted
a
iustifying
faith
.
speaker
W.
P.
The
II.
difference
touching
faith
in
the
act
of
iustification
,
is
this
.
The
Papist
saith
,
we
are
iustified
by
faith
,
because
it
disposeth
a
sinner
to
his
iustification
after
this
manner
:
By
faith
(
saith
he
)
the
mind
of
man
is
inlightened
in
the
knowledge
of
the
law
and
Gospell
:
knowledge
stirres
vp
a
feare
of
hell
,
with
a
consideration
of
the
promise
of
happinesse
,
as
also
the
loue
and
feare
of
God
,
and
hope
of
life
eternall
.
Now
when
the
heart
is
thus
prepared
,
God
infuseth
the
habite
of
charitie
and
other
vertues
,
whereby
a
sinner
is
iustified
before
God
.
We
say
otherwise
,
that
faith
iustifieth
because
it
is
a
supernaturall
Instrument
created
by
God
in
the
heart
of
man
at
his
conuersion
,
whereby
hee
apprehendeth
and
receiueth
Christs
righteousnesse
for
his
iustification
.
speaker
D.
B.
P.
The
second
difference
in
the
manner
of
iustification
,
is
about
the
formall
act
of
faith
,
which
M.
Perkins
handleth
as
it
were
by
the
way
,
cuttedly
.
I
will
be
as
short
as
he
,
the
matter
not
being
great
.
The
Catholiks
reach
as
you
haue
heard
out
of
the
Councell
of
Trent
,
in
the
beginning
of
this
question
,
that
many
actes
of
faith
,
feare
,
hope
,
and
charity
do
goe
before
our
iustification
,
preparing
our
soule
to
receiue
into
it
from
God
,
through
Christ
that
great
grace
.
It
is
your
proud
Synagogue
that
doth
magistraliter
determinare
.
speaker
A.
W.
If
the
matter
be
not
great
,
it
was
but
a
small
fault
to
be
short
in
it
;
yea
the
contrarie
had
been
a
fault
indeed
.
It
is
not
handled
by
the
way
,
but
propounded
in
plaine
tearmes
,
as
a
second
difference
betwixt
vs
and
you
.
speaker
D.
B.
P.
M.
Perkins
Doctor
like
resolueth
otherwise
,
That
faith
is
an
instrument
created
by
God
in
the
hart
of
man
,
at
his
conuersion
,
whereby
he
apprehendeth
and
receiueth
Christs
righteousnes
,
for
his
iustification
.
This
ioyly
description
is
set
downe
without
any
other
probation
,
then
his
owne
authoritie
that
deliuered
it
:
and
so
,
let
it
passe
as
already
sufficiently
confuted
.
And
if
there
needed
any
other
disprofe
of
it
,
I
might
gather
one
more
out
of
his
owne
explication
of
it
,
where
he
saith
that
the
couenant
of
grace
is
communicated
vnto
vs
,
by
the
word
of
God
,
and
by
the
Sacraments
.
For
if
faith
created
in
our
harts
,
be
the
only
sufficient
Tou
should
adde
as
supernaturall
instruments
.
supernaturall
instrument
,
to
apprehend
that
couenant
of
grace
,
then
there
needs
no
Sacraments
for
that
purpose
,
and
consequentlie
I
would
faine
know
by
the
way
,
how
little
infants
,
that
cannot
for
want
of
iudgement
,
and
discretion
haue
any
such
act
of
faith
,
as
to
lay
hold
on
Christ
his
iustice
,
are
iustified
?
Must
we
without
any
warrant
in
Gods
word
,
contrary
to
all
experience
,
beleeue
that
they
haue
this
act
of
faith
before
they
come
to
any
vnderstanding
?
speaker
A.
W.
If
it
would
haue
serued
your
turne
to
cauil
at
,
you
would
haue
found
Master
Perkins
reason
,
and
not
haue
iested
at
his
authoritie
:
I
will
plainly
propound
it
for
all
men
to
iudge
of
your
dealing
.
-
That
[
](A15735-e44630-b)e
e
Ioh.
1.
12.
&
6.
35.
whereby
Christ
is
to
be
receiued
,
is
an
instrument
to
applie
Christ
.
-
But
faith
is
that
whereby
Christ
is
to
be
receiued
.
-
Therefore
faith
is
an
instrument
to
applie
Christ
.
To
this
you
answere
nothing
,
but
frame
an
argument
against
the
question
,
as
you
would
haue
it
thought
out
of
Master
Perkins
his
owne
explication
of
it
.
Your
argument
is
:
-
If
faith
created
in
our
hearts
,
be
the
onely
sufficient
supernaturall
instrument
to
apprehend
the
couenant
of
grace
,
then
there
need
no
Sacraments
.
You
should
adde
,
as
supernaturall
instruments
to
that
purpose
.
-
But
there
is
need
of
the
Sacraments
.
-
Therefore
faith
is
not
the
onely
sufficient
supernaturall
instrument
to
apprehend
the
couenant
of
grace
.
First
there
is
more
in
your
conclusion
,
than
in
the
question
.
The
question
is
,
whether
faith
be
a
supernaturall
instrument
created
to
that
purpose
or
no
:
your
conclusion
is
,
that
faith
is
not
that
onely
supernaturall
instrument
.
Secondly
,
I
denie
the
consequence
of
your
proposition
:
you
may
as
well
say
(
for
that
Master
Perkins
sets
downe
too
)
that
if
faith
be
the
onely
instrument
,
then
the
word
is
needlesse
.
The
Word
and
Sacraments
applie
Christ
outwardlie
,
as
meanes
on
Gods
part
;
faith
receiues
it
in
on
our
part
;
the
holie
Ghost
inlightening
and
inclining
our
hearts
thereunto
.
Little
infants
(
in
my
poore
opinion
)
haue
no
act
of
faith
,
but
are
iustified
,
without
any
thing
done
by
them
;
God
for
Christs
sake
(
according
to
his
euerlasting
election
)
forgiuing
their
sinnes
,
and
adopting
them
for
sonnes
and
heires
of
glorie
.
speaker
W.
P.
In
this
their
doctrine
is
a
twofold
error
:
I.
that
they
make
faith
which
iustifieth
,
to
go
before
iustification
it selfe
,
both
for
order
of
nature
,
and
also
for
time
;
whereas
by
the
word
of
God
,
at
the
very
instant
,
when
any
man
beleeueth
first
,
he
is
then
iustified
,
and
sanctified
.
For
he
that
beleeueth
,
eateth
and
drinketh
the
bodie
and
blood
of
Christ
,
and
is
alreadie
passed
from
death
to
life
.
Ioh.
6.
54.
speaker
D.
B.
P.
But
to
returne
vnto
the
sound
doctrine
of
our
Catholike
faith
,
M
Perkins
finds
two
faults
with
it
,
one
that
we
teach
faith
to
goe
before
iustification
,
whereas
by
the
word
of
God
(
saith
he
)
at
the
very
instant
,
when
any
man
beleeueth
first
,
he
is
then
both
iustified
and
sanctified
.
What
word
of
God
so
teacheth
?
Marry
this
.
He
that
beleeueth
,
eateth
and
drinketh
the
body
and
blood
of
Christ
,
and
is
alreadie
passed
from
death
to
life
.
I
answere
that
our
Sauiour
in
that
text
speaketh
not
of
beleeuing
,
but
of
Ioh.
6.
54.
eating
his
bodie
in
the
blessed
Sacrament
,
which
who
so
receiueth
worthely
,
obtaineth
therby
life
euerlasting
,
as
Christ
saith
expressely
in
that
place
.
And
so
this
proofe
is
vaine
.
speaker
A.
W.
If
you
had
meant
plainly
,
you
should
haue
reported
Master
Perkins
reproofe
of
your
opinion
truly
,
as
he
hath
deliuered
it
,
that
you
make
faith
goe
before
iustification
,
not
onely
in
order
of
nature
onely
,
which
we
grant
,
but
in
time
also
,
which
we
denie
.
If
I
should
onely
say
the
contrarie
,
[
](A15735-e44900-b)f
f
Ioh.
6.
51.
54.
that
our
Sauiour
doth
not
speake
there
of
the
Sacraments
,
I
might
conclude
by
as
good
reason
,
as
you
doe
;
and
so
this
answere
is
vaine
.
But
I
oppose
to
your
authoritie
,
not
mine
owne
,
which
is
nothing
worth
,
but
[
](A15735-e44920-b)g
g
Gabr.
Biel.
in
Canon
.
Miss.
lect.
84.
Nicol.
Cusan
.
epist.
7.
ad
Bohemos
.
Caietan
.
in
3.
q.
80.
art.
vlt.
Tapper
.
in
explic.
artic.
15.
Louan
.
Hestelius
de
com
.
sub
vna
specie
.
Iansen
concord
.
Euang.
cap.
59.
your
owne
writers
;
yea
[
](A15735-e44930-b)h
h
Concil.
T●id
.
sess.
21.
cap.
1.
the
Councill
of
Trent
,
which
leaues
it
free
to
al
men
to
expound
that
chapter
,
either
of
the
spirituall
eating
of
Christ
by
faith
only
,
or
of
eating
him
really
in
the
Sacrament
.
And
this
[
](A15735-e44940-b)i
i
Greg.
de
valentia
de
legit
.
vsu
Euchar.
cap.
4.
pag.
489.
libertie
is
grounded
vpon
the
diuersitie
of
opinions
among
the
Fathers
,
concerning
the
sense
of
that
chapter
.
This
is
sufficient
to
make
Master
Perkins
reason
good
,
against
your
deniall
.
speaker
D.
B.
P.
Now
will
I
proue
out
of
the
holy
Scriptures
,
that
faith
goeth
before
Rom.
10.
iustification
,
first
by
that
of
S.
Paul
,
Whosoeuer
calleth
on
the
name
of
our
Lord
,
shall
be
saued
,
but
how
shall
they
call
vpon
him
,
in
whom
they
doe
not
beleeue
,
how
shall
they
beleeue
without
a
preacher
?
&c.
Where
there
is
this
order
set
downe
to
arriue
vnto
iustification
.
First
,
to
heare
the
preacher
,
then
to
beleeue
,
afterwards
to
call
vpon
God
for
mercy
,
and
finally
mercie
is
graunted
and
giuen
in
iustification
:
so
that
prayer
goeth
betweene
faith
and
iustification
.
speaker
A.
W.
[
](A15735-e45040-b)k
k
Rom.
●0
13.
13
Prayer
commeth
betweene
in
nature
,
but
not
in
time
:
for
hee
that
rests
vpon
God
for
saluation
in
Christ
,
doth
withall
call
vpon
God
for
pardon
of
his
sinnes
:
whereupon
iustification
followes
immediatly
,
though
not
alwaies
in
a
mans
owne
feeling
.
speaker
A.
W.
This
S.
Augustine
obserued
when
he
said
.
Faith
is
giuen
first
,
by
which
we
obtaine
the
rest
.
And
againe
:
By
the
law
is
knowledge
of
s●nne
,
by
D.
B.
P.
De
praedes
.
sanct.
cap.
7.
De
spirit
.
&
lit
.
cap.
30.
faith
we
obtaine
grace
,
and
by
grace
our
soule
is
cured
.
The
rest
,
that
[
](A15735-e45150-b)l
l
Aug.
de
praedest
.
cap.
7.
Austin
speakes
of
,
are
graces
of
sanctification
,
or
(
as
he
calles
them
there
)
good
workes
,
in
which
we
liue
:
and
these
are
supplied
euery
day
by
God
,
or
at
least
the
increase
and
vse
of
these
vertues
,
whereby
wee
liue
godly
in
the
world
:
such
is
the
cure
of
the
soule
by
grace
,
to
the
louing
of
righteousnes
,
and
doing
the
works
of
the
law
.
speaker
D.
B.
P.
If
we
list
to
see
the
practise
of
this
recorded
in
holy
writ
,
read
the
second
of
the
Acts
,
and
there
you
shall
find
,
how
that
the
people
hauing
heard
S.
Peters
Sermon
,
were
stroken
to
the
hearts
and
beleeued
,
yet
were
they
not
straight
way
iustified
,
but
asked
of
the
Apostles
what
they
must
doe
,
who
willed
them
to
doe
penance
,
and
to
be
baptized
,
in
the
name
of
Iesus
,
in
remission
of
their
sinnes
,
and
then
loe
,
they
were
iustified
,
so
that
penance
and
baptisme
went
betweene
their
faith
,
and
their
iustification
.
speaker
A.
W.
Those
men
[
](A15735-e45250-b)m
m
Act.
2.
37
,
38.
S.
Luke
there
speaks
of
,
were
not
yet
come
to
a
iustifying
faith
,
when
they
askt
the
Apostle
what
they
should
doe
;
no
nor
to
the
knowledge
of
the
Gospell
:
but
onely
to
[
](A15735-e45270-b)n
n
Vers.
23.
36.
a
sight
of
their
owne
sinnes
,
in
consenting
to
the
murthering
of
Christ
.
speaker
A.
W.
In
like
manner
Queene
Candaces
Eunuch
,
hauing
heard
S.
Philip
[
](A15735-e45330-b)*
*
It
is
kindly
to
haue
as
well
strange
word●
as
strange
doctrines
.
Act.
8.
Act.
9.
announcing
vnto
him
Christ
,
beleeued
that
Iesus
Christ
was
the
Sonne
of
God
(
no
talke
in
those
daies
of
applying
vnto
himselfe
Christs
righteousnes
,
)
yet
was
he
not
iustified
,
before
descending
out
of
his
chariot
he
was
baptized
.
And
three
daies
passed
betweene
S.
Paules
conuersion
and
his
iustification
,
as
doth
euidently
appeare
by
the
history
of
his
conuersion
.
speaker
D.
B.
P.
The
[
](A15735-e45390-b)o
o
Act.
8.
35.
Eunuch
had
heard
the
Gospell
expounded
out
of
[
](A15735-e45400-b)p
p
Esa.
53.
7
,
8
,
11
Esay
,
and
namely
,
that
men
were
to
be
iustified
by
the
acknowledging
of
Christ
:
his
desire
of
baptisme
was
a
proofe
of
his
faith
,
according
to
that
he
had
learned
;
and
baptisme
[
](A15735-e45420-b)q
q
Rom.
4.
10.
11
the
seale
of
his
pardon
,
or
iustification
,
vpon
that
his
beleefe
of
forgiuenes
by
Christs
sufferings
.
It
appeares
by
the
[
](A15735-e45440-b)r
r
Act.
9.
9.
18.
storie
,
that
there
were
three
daies
betwixt
the
vision
and
the
baptisme
of
the
Apostle
;
but
it
is
not
any
way
shewed
,
that
hee
had
iustifying
faith
the
first
day
,
and
yet
was
not
iustified
till
the
third
day
;
it
is
but
your
conceit
,
that
tie
iustification
to
baptisme
.
speaker
W.
P.
The
second
is
,
that
faith
,
being
nothing
else
with
them
but
an
illumination
of
the
minde
,
stirreth
vp
the
will
:
which
being
mooued
and
helped
,
causeth
in
the
heart
many
spirituall
motions
:
and
thereby
disposeth
man
to
his
future
iustification
.
But
this
indeede
is
as
much
as
if
wee
should
say
,
that
dead
men
onely
helped
,
can
prepare
themselues
to
their
future
resurrection
.
For
we
are
all
by
nature
dead
in
sinne
,
and
therefore
must
not
onely
bee
inlightened
in
minde
,
but
also
renewed
in
will
,
before
wee
can
so
much
as
will
or
desire
that
which
is
good
.
Now
we
(
as
I
haue
said
)
teach
otherwise
:
that
faith
iustifieth
as
it
is
an
instrument
to
apprehend
and
applie
Christ
with
his
obedience
;
which
is
the
matter
of
our
iustification
.
This
is
the
truth
,
I
prooue
it
thus
.
In
the
Couenant
of
grace
,
two
things
must
be
considered
:
the
substance
thereof
,
and
the
condition
.
The
substance
of
the
couenant
is
,
that
righteousnesse
and
life
euerlasting
,
is
giuen
to
Gods
Church
and
people
by
Christ
.
The
condition
is
,
that
wee
for
our
parts
,
are
by
faith
to
receiue
the
foresaid
benefits
:
and
this
condition
is
by
grace
as
well
as
the
substance
.
Now
then
,
that
wee
may
attaine
to
saluation
by
Christ
,
hee
must
bee
giuen
vnto
vs
really
,
as
hee
is
propounded
in
the
tenour
of
the
foresaid
Couenant
.
And
for
the
giuing
of
Christ
,
God
hath
appointed
speciall
ordinances
,
as
the
preaching
of
the
word
,
and
the
administration
of
the
sacraments
.
The
word
preached
is
the
power
of
God
to
saluation
to
euery
one
that
beleeues
:
and
the
end
of
the
Sacraments
is
to
communicate
Christ
with
all
his
benefits
to
them
that
come
to
bee
partakers
thereof
:
as
is
most
plainely
to
bee
seene
in
the
supper
of
the
Lord
,
in
which
the
giuing
of
bread
and
wine
to
the
seuerall
communicants
,
is
a
pledge
and
signe
of
Gods
particular
giuing
of
Christs
bodie
and
blood
with
all
his
merits
,
vnto
them
.
And
this
giuing
on
Gods
part
,
cannot
bee
effectuall
without
receiuing
on
our
parts
:
and
therfore
faith
must
needs
bee
an
instrument
or
hand
to
receiue
that
which
God
giueth
,
that
wee
may
finde
comfort
by
this
giuing
.
speaker
D.
B.
P.
The
second
fault
he
findeth
with
our
faith
,
is
that
we
take
it
to
be
nothing
else
,
but
an
illumination
of
the
mind
,
stirring
vp
the
will
,
which
being
so
moued
and
helped
by
grace
,
causeth
in
the
heart
many
good
spirituall
motions
:
But
this
(
sayes
M
Perkins
)
is
as
much
to
say
,
that
dead
men
only
helped
,
can
prepare
themselues
to
their
resurrection
.
Not
so
good
Sir
,
but
that
men
spiritually
dead
being
quickned
by
Gods
spirit
,
may
haue
many
good
motions
,
for
as
our
spirit
giueth
life
vnto
our
bodies
;
so
the
spirit
of
God
by
his
grace
animateth
,
and
giueth
life
vnto
our
soules
.
But
of
this
it
hath
been
once
before
spoken
at
large
,
in
the
question
of
free
will
.
speaker
A.
W.
Is
not
the
latter
your
doctrine
also
,
that
a
man
,
vpon
those
good
motions
inspired
,
disposeth
himselfe
to
iustification
,
by
the
good
vse
of
his
free
will
?
let
the
[
](A15735-e45560-b)s
s
Concil.
Trid.
sess.
6.
cap.
6.
Councill
of
Trent
be
iudge
,
as
your selfe
alleaged
it
before
.
speaker
W.
P.
The
III.
difference
concerning
faith
is
this
:
the
Papist
saith
,
that
a
man
is
iustified
by
faith
;
yet
not
by
faith
alone
,
but
also
by
other
vertues
,
as
hope
,
loue
,
the
feare
of
God
,
&c.
The
reasons
which
are
brought
to
maintaine
their
opinion
,
are
of
no
moment
.
Reason
.
I.
Luke
7.
47.
Many
sinnes
are
forgiuen
her
,
[
](A15735-e45630-b)*
*
Particula
non
causalis
:
sed
illatiua
vel
rationalis
.
because
she
loued
much
.
Whence
they
gather
that
the
woman
here
spoken
of
,
was
iustified
and
had
the
pardon
of
sinnes
by
loue
.
Ans.
In
this
text
,
loue
is
not
made
an
impulsiue
cause
to
mooue
God
to
pardon
her
sinnes
,
but
onely
a
signe
to
shew
and
manifest
that
God
had
alreadie
pardoned
them
.
Like
to
this
,
is
the
place
of
Iohn
,
who
saith
,
1.
Ioh.
3.
14.
Wee
are
translated
from
death
to
life
,
because
we
loue
the
brethren
:
where
loue
is
no
cause
of
the
change
,
but
a
signe
and
consequent
thereof
.
speaker
D.
B.
P.
Obserue
first
,
that
Catholikes
do
not
teach
that
she
was
pardoned
for
loue
alone
,
for
they
vse
not
(
as
Protestants
do
)
when
they
find
one
cause
of
iustification
,
to
exclude
all
,
or
any
of
the
rest
:
But
considering
that
in
sundrie
places
of
holy
write
,
iustification
is
ascribed
vnto
many
seuerall
vertues
,
affirme
that
not
faith
alone
,
but
diuers
other
diuine
qualities
concurre
vnto
iustification
,
and
as
mention
here
made
of
loue
,
excludeth
not
faith
,
hope
,
repentance
,
and
such
like
:
so
in
other
places
,
where
faith
is
only
spoken
of
,
there
hope
,
charity
,
and
the
rest
,
must
not
also
be
excluded
.
This
sinner
had
assured
beleefe
in
Christs
power
to
remit
sinnes
,
and
great
hope
in
his
mercie
that
hee
would
forgiue
them
,
great
sorrow
and
detestation
of
her
sinne
also
she
had
,
that
in
such
an
assemblie
did
so
humblie
prostrate
her selfe
at
Christs
feete
,
to
wash
them
with
her
teares
,
and
to
wipe
them
with
the
haires
of
her
head
.
And
as
she
had
true
repentance
of
her
former
life
,
so
no
doubt
but
she
had
also
a
firme
purpose
,
to
lead
a
new
life
.
So
that
in
her
conuersion
,
all
those
vertues
meete
together
,
which
we
hold
to
concurre
to
iustification
,
and
among
the
rest
,
the
preheminence
worthelie
is
giuen
to
loue
,
as
to
the
principall
disposition
.
Shee
loued
our
Sauiour
as
the
fountaine
of
all
mercies
,
and
goodnes
,
and
therfore
accounted
her
precious
oyntments
best
bestowed
on
him
;
yea
,
and
the
humblest
seruice
,
and
most
affectionate
she
could
offer
him
,
to
be
all
too
little
,
and
nothing
answerable
to
the
inward
burning
charitie
which
she
bare
him
.
Which
noble
affection
of
hers
,
towards
her
diuine
Redeemer
,
no
question
,
was
most
acceptable
vnto
him
,
as
by
his
owne
word
is
most
manifest
:
for
he
said
,
That
many
sinnes
were
forgiuen
her
,
because
she
loued
much
.
But
M.
Perkins
saith
,
that
her
loue
was
no
cause
that
moued
Christ
to
pardon
her
,
but
onely
a
signe
of
pardon
giuen
before
:
which
is
so
contrary
to
the
text
,
that
a
man
not
past
all
shame
,
would
blush
once
to
affirme
it
.
speaker
A.
W.
In
stead
of
answering
your
long
discourse
,
grounded
vpon
meere
coniectures
,
for
the
most
part
,
which
for
the
womans
sake
I
will
not
examine
;
let
me
put
you
in
minde
,
that
if
all
this
you
report
of
her
were
true
,
she
was
iustified
before
these
actions
;
which
could
not
proceede
but
from
a
great
measure
of
grace
;
especially
such
an
inward
burning
charitie
,
as
is
not
easily
to
be
found
in
many
a
one
that
hath
been
iustified
a
long
time
.
speaker
A.
W.
First
Christ
saith
expresly
,
that
it
was
the
cause
of
the
pardon
:
Because
D.
B.
P.
He
proueth
that
many
sins
were
forgiuen
her
,
he
doth
not
shew
why
they
were
forgiuen
.
she
had
loued
much
.
speaker
D.
B.
P.
Master
Perkins
hath
answered
you
,
that
our
Sauiour
saith
not
so
,
and
hath
prooued
his
answere
by
the
like
place
of
[
](A15735-e45880-b)t
t
1.
Ioh.
3.
14.
S.
Iohn
,
where
[
](A15735-e45900-b)u
u
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
same
word
is
vsed
,
and
no
cause
propounded
,
but
a
signe
onely
.
Would
you
not
haue
taken
away
this
answer
,
if
you
had
could
?
But
the
text
it self
cleeres
the
matter
:
first
by
[
](A15735-e45920-b)x
x
Luc.
7.
41
,
42
Vers.
43.
Vers.
44.
Vers.
47.
the
parable
propounded
,
with
Simons
answer
,
and
our
Sauiours
approbation
:
then
by
the
application
of
it
:
lastly
,
by
the
general
doctrine
gathered
out
of
it
;
to
whom
a
little
is
forgiuen
,
he
doth
loue
a
little
.
To
this
purpose
[
](A15735-e45950-b)y
y
Basil.
de
baptismo
.
Basil
saith
,
That
he
that
owes
much
,
hath
much
forgiuen
him
,
that
he
may
loue
much
more
.
Secondly
,
that
her
loue
went
before
,
is
as
plainelie
declered
,
both
by
mention
of
the
time
past
:
Because
she
hath
loued
,
and
by
the
●●●dence
of
her
fact
of
washing
,
wiping
and
anoynting
his
feete
:
for
●h●
which
saith
our
Sauiour
,
then
already
performed
:
Many
si●…
are
forgiuen
her
.
So
that
here
can
be
no
impediment
of
beleeuing
the
Catholike
Doctrine
,
so
clearely
deliuered
by
the
holy
Ghost
,
vnlesse
one
will
bee
so
blindly
ledde
by
our
new
Masters
,
that
he
will
beleeue
no
words
of
Christ
,
be
they
neuer
so
plaine
,
otherwise
then
it
please
the
Ministers
to
expound
them
.
And
this
much
of
the
first
of
those
reasons
which
M.
Perkins
said
were
of
no
moment
.
speaker
A.
W.
The
mention
of
the
time
past
is
too
weake
a
reason
,
to
Vers.
47.
ouerthrow
so
certaine
proofe
,
out
of
the
whole
course
of
the
text
:
especially
since
that
notable
conclusion
is
deliuered
immediatly
vpon
the
former
words
,
in
the
present
time
;
to
whom
a
little
is
forgiuen
,
[
](A15735-e46070-b)z
z
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
doth
loue
a
little
.
Neither
doth
our
Sauiour
tie
the
pardon
of
her
sinnes
to
that
present
time
,
but
then
giueth
her
knowledge
of
that
which
was
done
before
,
saying
first
to
Simon
:
Many
sinnes
are
forgiuen
her
:
and
then
to
her selfe
,
Thy
sinnes
are
forgiuen
thee
.
speaker
W.
P.
Reason
II.
Gal.
5.
6.
Neither
circumcision
,
nor
vncircumcision
auaileth
any
thing
,
but
faith
that
worketh
by
loue
.
Hence
they
gather
,
that
faith
doth
iustifie
together
with
loue
.
Ans.
The
propertie
of
true
faith
is
,
to
apprehend
and
receiue
something
vnto
it selfe
:
and
loue
,
that
goes
alwaies
with
faith
,
as
a
fruite
and
an
vnseparable
companion
thereof
,
is
of
an
other
nature
.
For
it
doth
not
receiue
in
,
but
as
it
were
giue
out
it selfe
in
all
the
duties
of
the
first
and
second
table
towards
God
and
man
:
and
this
thing
faith
by
it selfe
cannot
doe
:
and
therefore
Paul
saith
,
that
faith
worketh
by
loue
.
The
hand
hath
a
property
to
reach
out
it selfe
,
to
lay
hold
of
any
thing
,
and
to
receiue
a
gift
:
but
the
hand
hath
no
propertie
to
cut
a
peece
of
wood
of
it selfe
without
saw
or
knife
,
or
some
like
instrument
:
and
yet
by
helpe
of
them
,
it
can
either
deuide
or
cut
.
Euen
so
it
is
the
nature
of
faith
,
to
goe
out
of
it selfe
and
to
receiue
Christ
into
the
heart
:
as
for
the
duties
of
the
first
and
second
table
,
faith
cannot
of
it selfe
bring
them
forth
;
no
more
then
the
hand
can
deuide
or
cut
:
yet
ioyne
loue
to
faith
,
and
then
can
it
practise
duties
commanded
concerning
God
and
man
.
And
this
I
take
to
be
the
meaning
of
this
text
,
which
speaketh
not
of
iustification
by
faith
,
but
onely
of
the
practise
of
common
duties
,
which
faith
putteth
in
execution
by
the
helpe
of
loue
.
speaker
D.
B.
P.
Reply
.
That
charity
hath
the
chiefest
part
,
and
that
faith
is
rather
the
instrument
and
hand
ma●id
of
charity
.
My
proofe
shall
be
out
of
the
very
text
alleadged
,
where
life
and
motion
is
giuen
to
faith
by
charity
,
as
the
Greeke
word
Euergoumene
being
passiue
,
doth
plainely
shew
,
that
faith
is
moued
,
led
,
and
guided
by
charity
.
speaker
A.
W.
[
](A15735-e46270-b)a
a
Gal.
5.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Greek
word
is
not
of
the
passiue
,
but
of
the
middle
voyce
;
as
it
is
in
many
other
places
of
Scriptures
:
[
](A15735-e46290-b)b
b
Rom.
7.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
affections
of
the
flesh
did
worke
in
our
members
,
operabantur
,
in
your
own
translation
.
[
](A15735-e46320-b)c
c
2
Cor.
4.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Death
workes
in
vs
,
but
life
in
you
operatur
:
[
](A15735-e46350-b)d
d
Ephes.
3.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
According
to
the
power
that
worketh
in
vs
operatur
:
[
](A15735-e46380-b)e
e
Col.
1.
29.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
According
to
his
working
,
which
he
worketh
in
me
;
quam
operatur
in
me
.
And
in
this
very
place
operatur
,
which
cannot
be
taken
passiuely
,
as
euery
Grammar
scholler
knoweth
.
In
the
Interlinear
,
faith
,
which
is
[
](A15735-e46420-b)f
f
Effi●ax
.
effectuall
.
Pagnin
,
[
](A15735-e46440-b)g
g
Agens
.
working
by
loue
.
Faith
(
saith
[
](A15735-e46460-b)h
h
Theophyl
ad
Gal
5.
6.
Theophylact
on
that
place
)
workes
by
loue
;
that
is
(
saith
he
)
ought
alwaies
[
](A15735-e46500-b)i
i
Viuax
&
efficax
commonstrari
.
to
be
shewed
to
be
aliue
,
and
effectuall
by
loue
to
Christ
.
And
a
little
after
,
Learne
therefore
,
that
faith
worketh
by
charitie
,
that
is
(
saith
he
)
is
shewed
to
be
aliue
.
[
](A15735-e46540-b)*
*
Lombard
.
Thomas
.
Caietan
.
Catharin
.
D.
B.
P.
The
place
is
of
workes
not
of
charity
.
The
best
of
your
owne
writers
expound
it
,
as
we
doe
.
speaker
A.
W.
Which
S.
Iames
doth
demonstrate
most
manifest
,
saying
that
.
Euen
as
the
body
is
dead
without
the
soule
,
so
is
faith
without
charity
:
Making
charitie
to
be
the
life
,
and
as
it
were
the
soule
of
faith
.
Now
no
man
is
ignorant
,
but
it
is
the
soule
that
vseth
the
body
,
as
an
instrument
,
euen
so
then
it
is
charity
,
that
vseth
saith
as
her
instrument
and
inferiour
,
and
not
contrariwise
.
First
the
word
,
[
](A15735-e46620-b)k
k
Iam.
2.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
in
that
place
,
doth
not
signifie
the
soule
,
but
breath
,
as
Caietan
saith
.
Secondly
,
the
Apostle
saith
not
,
without
charitie
,
as
you
doe
,
but
[
](A15735-e46660-b)l
l
Sine
operibus
without
workes
:
which
cannot
be
taken
for
the
life
of
faith
,
but
are
onely
effects
of
it
.
Thirdly
,
for
the
meaning
of
the
place
,
let
vs
here
your
owne
Cardinall
Caietan
speake
.
By
the
name
of
[
](A15735-e46700-b)m
m
Spiritus
.
spirit
(
saith
Caietan
)
he
vnderstands
not
the
soule
,
but
the
breath
.
And
he
fitly
compareth
workes
to
breath
:
for
as
the
body
of
a
liuing
creature
,
[
](A15735-e46730-b)n
n
Sinon
spirat
.
if
it
breathe
not
,
is
dead
:
so
faith
,
[
](A15735-e46750-b)o
o
Sinon
parit
opus
.
if
it
bring
foorth
no
workes
,
is
dead
:
for
breathing
is
an
effect
of
a
liue
bodie
,
and
likewise
working
is
the
proper
effect
of
a
liuing
faith
:
whereby
it
appeareth
(
saith
he
)
in
what
sense
[
](A15735-e46780-b)p
p
Iam.
2.
17.
20
the
Apostle
said
aboue
,
that
faith
without
workes
was
dead
:
not
because
hee
thought
that
works
were
the
forme
of
faith
,
but
because
he
thought
that
works
[
](A15735-e46800-b)q
q
Concomitantia
fidem
.
accompany
faith
,
as
the
breath
accompanieth
the
life
of
the
bodie
.
You
see
both
his
iudgement
and
his
reason
,
which
is
confirmed
by
that
the
[
](A15735-e46820-b)r
r
Iam.
2.
17.
Apostle
said
before
:
Faith
,
if
it
haue
not
workes
,
is
dead
.
So
that
the
meaning
is
,
faith
without
workes
,
that
is
,
faith
that
hath
not
workes
,
is
dead
.
speaker
D.
B.
P.
Which
S.
Paul
confirmeth
at
large
in
the
whole
Chapter
,
prouing
charitie
to
be
a
more
excellent
gift
then
faith
,
or
any
other
,
concluding
with
these
words
.
Now
there
remaineth
faith
,
hope
,
and
charity
,
these
three
,
but
the
greater
of
these
is
charitie
.
Whereupon
S.
Augustine
resolueth
1.
Cor.
13.
thus
.
Nothing
but
charity
maketh
faith
it selfe
auaileable
,
for
faith
(
saith
he
)
may
be
without
charity
,
but
it
cannot
be
auailable
without
it
:
Lib.
de
Trinit.
cap.
18.
So
that
first
you
see
that
charitie
is
the
mouer
,
and
commaunder
,
and
faith
,
as
her
instrument
,
and
handmaid
.
speaker
A.
W.
The
[
](A15735-e46970-b)s
s
1.
Cor.
13.
1.
2.
Apostle
speaketh
not
of
that
faith
,
by
which
wee
beleeue
in
God
to
iustification
,
but
of
that
by
which
miracles
are
wrought
.
Besides
it
doth
not
follow
,
that
loue
vseth
faith
as
an
instrument
to
iustifie
vs
,
because
in
some
respect
it
is
superiour
;
namely
in
the
present
vse
,
for
the
good
of
our
brethren
:
to
which
the
Apostles
exhortation
tends
,
as
it
●…y
appeare
by
his
discourse
,
both
in
that
chapter
,
and
in
the
12.
going
before
,
and
the
14.
that
followeth
.
Austin
,
bringing
the
Apostles
words
,
speaketh
of
the
same
faith
that
hee
meant
:
which
may
be
indeed
without
charitie
,
and
cannot
rise
to
the
height
of
a
iustifying
faith
,
but
must
needs
be
accompanied
by
charitie
,
without
which
it
is
dead
.
speaker
D.
B.
P.
Now
that
in
the
worke
of
iustification
,
it
hath
the
chiefe
place
,
may
be
thus
proued
,
I
demaund
whether
that
worke
of
iustification
by
faith
A
senselesse
question
.
be
done
,
for
the
loue
of
God
,
and
to
his
honour
or
no
?
If
not
,
as
it
is
void
of
charity
;
so
it
is
a
wicked
and
sinfull
act
,
no
iustification
,
but
infection
,
our
owne
interest
being
the
principall
end
of
it
:
now
if
it
comprehend
and
conclude
Gods
glory
,
and
seruice
in
it
,
that
is
,
if
they
apply
Christs
righteousnes
to
them
,
to
glorifie
God
thereby
,
then
hath
charity
the
principall
part
therin
:
for
the
directing
of
all
,
to
the
honor
and
glory
of
God
,
is
the
proper
office
and
action
of
charity
.
speaker
A.
W.
There
is
neither
reason
in
your
question
,
nor
strength
in
your
argument
:
the
worke
of
iustification
,
by
faith
is
Gods
action
iustifying
a
sinner
,
that
beleeueth
in
Iesus
Christ
.
What
sense
then
is
there
in
this
question
?
I
demaund
whether
that
work
of
iustification
by
faith
,
be
done
for
the
loue
of
God
,
and
to
his
honour
,
or
no.
That
which
followeth
,
in
respect
of
God
,
is
blasphemous
,
at
least
absurd
:
That
the
worke
of
iustification
is
a
wicked
act
.
To
your
reason
:
It
is
no
wicked
act
to
beleeue
in
God
for
iustification
by
Christ
,
though
in
the
particular
act
of
beleeuing
,
we
thinke
not
vpon
the
glorifying
of
God
,
but
onely
respect
our
owne
saluation
.
For
to
beleeue
in
Christ
is
no
act
enioyned
by
the
law
of
nature
,
or
of
Moses
,
whereby
we
should
iustifie
our selues
;
but
an
extraordinarie
matter
appointed
by
God
,
who
respects
nothing
in
it
,
on
our
parts
,
but
that
wee
beleeue
.
Not
as
if
we
might
therefore
neglect
the
glorie
of
God
,
but
that
we
may
afterward
giue
so
much
the
more
glorie
to
him
,
the
lesse
cause
there
was
he
should
pardon
vs
,
there
being
such
a
defect
against
our
generall
dutie
in
that
act
of
beleeuing
.
Further
,
if
it
were
true
that
we
desired
to
glorifie
God
by
beleeuing
in
Christ
,
and
that
that
desire
proceeded
from
loue
;
yet
had
not
loue
either
the
principall
,
or
any
part
in
procuring
our
iustification
.
Because
God
doth
not
iustifie
vs
,
for
seeking
to
glorifie
him
by
beleefe
,
which
is
simply
a
worke
of
the
law
,
but
onely
accepteth
[
](A15735-e47100-b)t
t
Ioh.
6.
29.
our
beleeuing
for
working
;
and
,
as
[
](A15735-e47110-b)u
u
Rom.
4.
5.
the
Apostle
speaketh
,
counts
faith
to
vs
for
righteousnes
.
speaker
A.
W.
All
this
reason
that
charity
both
concurreth
to
iustification
,
and
that
D.
B.
P.
Serm.
22.
de
verbis
Apostol.
as
principall
,
S.
Augustine
confirmeth
in
these
words
:
The
house
of
God
,
(
that
is
,
a
righteous
and
godly
soule
,
)
hath
for
his
foundation
faith
,
hope
is
the
walles
of
it
;
but
charitie
is
the
roofe
and
perfection
of
it
.
Austin
speaketh
not
of
iustification
onely
,
but
of
the
whole
building
of
Gods
house
in
the
soule
of
man
;
which
(
[
](A15735-e47210-b)x
x
Aug.
de
verbis
Apostoli
Ser.
20.
saith
he
)
is
built
with
singing
,
founded
with
beleeuing
,
set
vp
with
hoping
,
perfected
with
louing
.
The
end
of
our
election
,
iustification
,
and
sanctification
,
is
holinesse
,
without
which
a
man
is
no
true
Christian
;
but
iustification
is
not
the
building
of
the
soule
.
speaker
W.
P.
Reason
.
III.
Faith
is
neuer
alone
,
therfore
it
doth
not
iustifie
alone
.
Answ.
The
reason
is
naught
,
and
they
might
as
well
dispute
thus
.
The
eie
is
neuer
alone
from
the
heade
,
and
therfore
it
seeth
not
alone
:
which
is
absurd
.
And
though
in
regard
of
substance
the
eye
be
neuer
alone
,
yet
in
regard
of
seeing
,
it
is
alone
:
and
so
though
faith
subsist
not
without
loue
and
hope
and
other
graces
of
God
,
yet
in
regard
of
the
act
of
iustification
it
is
alone
without
them
all
.
speaker
A.
W.
The
third
of
these
trifling
reasons
,
is
peruersly
propounded
by
D.
B.
P.
You
haue
suited
them
with
answeres
accordingly
.
M.
Perkins
thus
.
Faith
is
neuer
alone
,
therefore
it
dothnot
iustifie
alone
:
That
this
argument
is
fondly
framed
,
appeareth
plainly
in
that
,
that
Catholikes
doe
not
deny
,
but
affirme
that
faith
may
be
without
charity
,
as
it
is
in
all
sinfull
Catholikes
.
The
argument
is
framed
vpon
our
opinion
:
who
maintaine
,
that
a
iustifying
faith
is
neuer
without
hope
,
and
charitie
.
Hence
it
may
seeme
to
follow
,
that
it
doth
not
iustifie
alone
:
but
because
you
disclaime
this
reason
,
I
will
let
it
passe
.
speaker
D.
B.
P.
We
then
forme
the
reason
thus
.
If
faith
alone
be
the
whole
cause
of
iustification
,
then
if
both
,
hope
and
charity
were
remoued
from
faith
(
at
least
by
thought
,
and
in
conceipt
,
)
faith
would
neuerthelesse
iustifie
.
But
faith
considered
without
hope
,
and
charity
will
not
iustifie
:
ergo
,
it
is
not
the
whole
cause
of
iustification
.
The
first
proposition
cannot
be
denied
of
them
,
who
know
the
nature
and
propriety
of
causes
,
for
the
entire
and
totall
cause
of
any
thing
,
being
(
as
the
Philosophers
say
)
in
act
,
the
effect
must
needs
follow
,
and
very
sence
teacheth
the
simple
,
that
if
any
thing
be
set
to
worke
,
and
if
it
doe
not
act
that
,
which
it
is
set
too
,
then
there
wanted
some
thing
requisite
.
And
consequently
that
was
not
the
whole
cause
of
that
worke
.
speaker
A.
W.
I
denie
the
consequence
of
your
proposition
.
For
though
saith
alone
be
the
whole
cause
of
iustification
;
yet
not
euery
faith
,
but
such
an
one
as
is
accompanied
with
hope
and
charitie
.
To
your
proofe
I
answere
,
that
such
a
faith
is
neither
the
whole
,
nor
any
cause
of
iustification
;
and
so
though
that
be
(
as
you
say
)
in
act
,
yet
no
such
effect
will
follow
.
speaker
D.
B.
P.
Now
to
the
second
proposition
.
But
their
imagined
faith
cannot
applie
to
themselues
,
Christs
righteousnes
without
the
preseace
of
hope
and
charitie
.
This
assumption
is
a
great
deale
scanter
then
the
former
And
before
answered
.
For
else
he
might
be
iustified
without
any
hope
of
heauen
,
and
without
any
loue
towards
God
,
and
estimation
of
his
honor
,
which
are
things
most
absurd
in
themselues
:
but
yet
very
well
fitting
the
Protestants
iustification
,
which
is
nothing
els
but
the
plaine
vice
of
presumption
,
as
hath
been
before
declared
:
Yet
to
auoid
this
inconuenience
which
is
so
great
,
M.
Perkins
graunteth
that
both
,
hope
and
charity
must
needs
be
present
at
the
iustification
,
but
doe
nothing
in
it
,
but
faith
doth
all
,
as
the
head
is
present
to
the
eie
,
when
it
seeth
,
yet
it
is
the
eie
alone
that
seeth
.
Here
is
a
worthy
peece
of
Philosophie
,
that
the
eie
alone
doth
see
,
wheras
in
truth
it
is
but
the
instrument
of
seeing
,
the
soule
being
the
principall
cause
of
sight
,
as
it
is
of
all
other
actions
,
of
life
,
sence
,
and
reason
:
and
it
is
not
to
purpose
here
,
where
we
require
the
prefence
of
the
whole
cause
,
and
not
only
of
th●
instrumentall
cause
.
speaker
A.
W.
To
the
assumption
I
answere
:
Faith
,
considered
without
any
act
of
hope
or
charitie
to
iustification
,
doth
iustifie
:
but
faith
that
is
without
these
,
doth
not
iustifie
.
To
your
proofe
I
say
further
,
that
to
our
iustification
God
accounteth
for
righteousnes
,
neither
our
hope
of
heauen
,
nor
our
loue
towards
himselfe
,
nor
our
estimation
of
his
honour
,
but
[
](A15735-e47520-b)y
y
Rom.
4.
3.
5.
onely
our
beleeuing
in
Iesus
Christ
.
The
similitude
is
true
,
and
fit
.
True
,
because
the
eye
doth
see
,
though
as
an
instrument
fitted
to
that
office
by
God
:
and
thus
Philosophers
,
Poets
,
Orators
,
and
all
kinde
of
people
doe
speake
.
He
that
would
be
more
curious
than
wise
,
might
finde
fault
with
you
also
,
and
say
;
that
the
act
of
seeing
also
is
mans
,
and
the
soule
the
instrustrument
whereby
he
doth
see
;
as
the
hand
is
the
instrument
with
which
he
reacheth
.
The
fitnes
of
the
similitude
appeareth
thus
;
It
is
man
that
beleeueth
,
as
it
is
man
that
seeth
.
The
generall
instrument
(
as
I
may
speake
)
for
both
these
actions
is
the
soule
,
though
by
diuers
faculties
;
the
particular
for
sight
is
the
eye
,
for
beleeuing
,
faith
,
outwardly
there
is
none
.
The
eye
seuered
from
the
head
seeth
not
;
and
yet
it
is
the
eye
that
seeth
,
and
not
the
head
:
so
saith
,
that
is
without
hope
and
charitie
,
iustifieth
not
;
and
yet
hope
and
charitie
doth
not
iustifie
.
You
answere
that
it
is
not
to
purpose
;
because
wee
require
the
presence
of
the
whole
cause
,
and
not
onely
of
the
instrumentall
.
But
you
deceiue
your selfe
:
for
the
question
is
not
of
the
whole
cause
,
or
principall
efficient
,
which
is
God
,
(
for
[
](A15735-e47540-b)z
z
Rom.
8.
33.
it
is
he
onely
that
iustifieth
)
but
of
the
instrument
,
if
wee
may
so
call
it
.
To
speake
plainly
,
the
matter
is
(
as
I
haue
often
said
)
what
it
is
that
God
respects
in
vs
to
our
iustification
.
We
say
it
is
onely
our
beleeuing
in
Christ
:
you
say
it
is
our
beleeuing
,
louing
,
and
hoping
;
because
we
teach
,
that
together
with
faith
,
by
which
(
on
our
part
)
we
are
iustified
,
we
receiue
hope
,
charitie
,
and
other
graces
of
sanctification
,
which
are
all
present
in
the
heart
,
when
it
beleeueth
to
iustification
,
but
are
no
way
any
causes
of
it
.
speaker
D.
B.
P.
And
to
returne
your
similitude
vpon
yourselfe
,
as
the
eie
cannot
see
without
the
head
,
because
it
receiueth
influence
from
it
,
before
it
can
see
,
so
cannot
faith
iustifie
without
charity
,
because
it
necessarily
receiueth
spirit
of
life
from
it
,
before
it
can
do
any
thing
acceptable
in
Gods
sight
.
speaker
A.
W.
I
denie
your
similitude
,
as
faultie
in
the
reddition
or
latter
part
of
it
.
For
faith
receiueth
no
influence
from
any
other
vertue
,
whereby
it
hath
life
to
worke
acceptably
in
Gods
sight
:
but
the
acceptablenes
of
faith
proceedes
from
the
meere
acceptation
of
God
,
[
](A15735-e47610-b)a
a
Rom.
4.
3.
5.
counting
it
for
righteousnes
.
And
whereas
wee
say
that
such
a
faith
onely
iustifieth
,
as
hath
hope
and
loue
for
companions
,
it
is
not
our
meaning
that
these
make
saith
acceptable
,
but
that
hee
which
beleeueth
,
and
hath
not
these
vertues
,
idly
presumes
of
faith
,
when
he
hath
it
not
;
because
the
spirit
of
God
,
together
with
true
faith
,
powreth
these
graces
also
into
our
soules
.
But
of
this
whole
point
of
iustification
,
I
shall
one
day
(
if
it
please
God
)
write
more
distinctly
and
fully
.
speaker
W.
P.
Reason
IV.
If
faith
alone
doe
iustifie
,
then
wee
are
saued
by
faith
alone
:
but
we
are
not
saued
by
faith
alone
:
and
therfore
not
iustified
by
faith
alone
.
Answ.
The
proposition
is
false
:
for
more
things
are
requisit
to
the
maine
ende
,
then
to
the
subordinate
meanes
.
speaker
D.
B.
P.
The
fourth
reason
,
if
faith
alone
doe
iustifie
,
then
faith
alone
will
saue
,
but
it
will
not
saue
,
ergo
.
M.
Perkins
first
denieth
the
proposition
,
and
saith
,
That
it
may
iustifie
,
and
yet
not
saue
:
because
more
is
required
to
saluation
,
then
to
iustification
.
Which
is
false
,
for
put
the
case
that
an
Innocent
babe
dye
shortly
after
his
baptisme
wherein
he
was
iustified
,
shall
he
not
be
saued
for
want
of
any
thing
?
I
hope
you
will
say
yes
:
euen
so
any
man
that
is
iustified
,
if
he
depart
in
that
state
,
no
man
makes
doubt
of
his
saluation
,
therefore
this
first
shift
was
very
friuolous
.
speaker
A.
W.
It
had
been
the
part
of
a
scholler
to
haue
refuted
his
reason
,
as
well
as
to
condemne
his
answere
.
But
indeede
the
reason
is
sound
;
that
iustification
,
being
but
the
subordinate
meanes
to
the
maine
end
,
saluation
,
more
is
required
to
this
,
than
to
that
:
not
that
any
man
can
faile
of
saluation
,
[
](A15735-e47760-b)b
b
Rom.
8.
30.
which
hath
attained
to
iustification
,
but
because
God
hath
appointed
to
make
supplie
of
other
graces
,
that
we
may
come
by
degrees
to
glorification
.
Your
reason
is
nothing
worth
.
For
the
comparison
of
equalitie
and
likenes
,
is
insufficient
.
For
though
infants
need
no
more
to
saluation
;
yet
men
of
discretion
doe
.
I
appeale
to
your
owne
doctrine
:
Doe
not
you
teach
,
that
good
workes
are
necessarie
to
saluation
?
and
yet
you
grant
,
that
infants
may
be
saued
without
them
;
yea
and
men
of
yeres
too
,
if
they
haue
no
time
to
doe
them
,
after
their
first
iustification
.
Therefore
more
may
bee
required
to
saluation
than
to
iustification
,
though
infants
want
nothing
after
they
are
once
iustified
:
yea
infants
are
iustified
without
faith
,
as
many
as
are
iustified
.
speaker
W.
P.
And
the
assumption
is
false
:
for
we
are
saued
by
faith
alone
,
if
wee
speake
of
faith
as
it
is
an
instrument
apprehending
Christ
for
our
saluation
.
speaker
D.
B.
P.
Which
M.
Perkins
perceiuing
,
flies
to
a
second
;
that
for
faith
alone
we
shall
also
be
saued
,
and
that
good
workes
shall
not
be
regarded
at
the
day
of
our
iudgement
.
Then
must
those
words
of
the
holy
Ghost
M.
Perk.
hath
not
a
word
of
not
regarding
workes
.
so
often
repeated
in
the
Scriptures
be
razed
out
of
the
text
.
God
at
that
time
will
render
vnto
euery
man
,
according
to
his
workes
.
But
of
this
more
amply
in
the
question
of
merits
.
speaker
A.
W.
His
second
answere
is
,
that
the
assumption
is
false
;
vpon
this
distinction
,
that
by
sauing
,
wee
vnderstand
being
brought
into
the
state
of
saluation
.
For
that
is
performed
,
on
our
part
,
by
beleeuing
onely
.
Now
in
this
case
wee
are
said
to
bee
saued
,
because
whosoeuer
is
once
iustified
by
saith
,
shall
certainly
haue
other
things
ministred
vnto
him
,
by
which
God
hath
appointed
to
bring
him
to
saluation
.
It
is
your
slander
,
not
Master
Perkins
error
,
that
good
works
shall
not
be
regarded
at
the
day
of
our
iudgement
.
speaker
W.
P.
Reason
V.
We
are
saued
by
hope
,
therefore
not
by
faith
alone
.
Answ.
We
are
saued
by
hope
,
not
because
it
is
any
cause
of
our
saluation
.
Pauls
meaning
is
onely
this
:
that
wee
haue
not
saluation
as
yet
in
possession
,
but
waite
patiently
for
it
,
in
time
to
come
to
be
possessed
of
vs
,
expecting
the
time
of
our
ful
deliuerance
:
that
is
all
that
can
iustly
be
gathered
hence
.
speaker
D.
B.
P.
There
be
many
other
vertues
,
vnto
which
iustification
and
saluation
are
ascribed
in
Gods
word
:
therefore
faith
alone
sufficeth
not
.
The
Antecedent
is
proued
,
first
offeare
it
is
said
.
He
that
is
without
feare
,
cannot
be
iustified
.
We
are
saued
by
hope
.
Vnlesse
you
doe
psnance
,
you
shall
Ecclesias
.
1.
Rom.
8.
Luk.
13.
1.
Ioan.
3.
all
in
like
sort
perish
.
We
are
translated
from
death
to
life
,
(
that
is
iustified
)
because
we
loue
the
brethren
.
Againe
of
baptisme
.
Vnlesse
you
be
borne
againe
of
water
,
and
the
holy
Ghost
,
you
cannot
enter
into
the
Kingdome
of
heauen
:
Lastly
we
must
haue
a
resolute
purpose
to
amend
our
evil
liues
.
For
we
are
buried
together
with
Christ
by
baptisme
into
death
,
that
as
Christ
is
risen
againe
from
the
dead
,
&c.
S●
we
may
also
walke
in
newnes
of
Rom.
6.
life
.
speaker
A.
W.
Master
Perkins
answered
as
much
as
hee
propounded
:
that
which
you
haue
brought
I
will
examine
,
and
,
I
trust
,
satisfie
.
[
](A15735-e48120-b)c
c
Ecclesiastic.
1.
28.
He
that
is
without
feare
,
cannot
be
iustified
.
It
is
a
strange
course
of
prouing
,
to
bring
that
against
vs
for
scripture
,
which
you
know
wee
denie
to
be
scripture
,
and
that
with
the
consent
of
the
ancient
writers
,
and
your
owne
of
late
.
[
](A15735-e48140-b)d
d
Interlin
.
Bibl.
Arias
Montanus
,
and
they
that
ioyned
with
him
,
haue
left
all
the
Apocryphall
out
of
the
Interlinear
Bible
.
The
Greeke
,
which
is
the
originall
,
is
farre
otherwise
,
[
](A15735-e48160-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
iracundus
.
An
angrie
man
:
and
so
it
is
translated
in
[
](A15735-e48190-b)f
f
Bibl.
Reg.
Hispan
.
the
great
Bible
,
set
out
by
Arias
Montanus
;
and
before
that
,
by
[
](A15735-e48210-b)g
g
Pa●nin
.
Pagnin
,
who
also
interpreteth
it
,
shall
not
be
iustified
,
[
](A15735-e48240-b)h
h
Non
poterit
censeri
iustus
.
cannot
be
thought
iust
,
referring
it
to
mans
iudgement
,
rather
than
to
Gods
.
[
](A15735-e48260-b)i
i
Vatablus
.
Vatablus
also
so
translateth
it
,
and
addes
in
the
margin
,
that
some
copies
reade
[
](A15735-e48290-b)k
k
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
vniust
anger
:
and
for
your
being
iustified
,
he
translateth
(
as
Pagnin
doth
)
cannot
be
counted
iust
.
Besides
I
denie
the
consequence
;
he
that
is
without
feare
cannot
be
iustified
:
therefore
iustification
is
ascribed
in
Gods
word
to
some
other
vertue
,
and
not
to
faith
onely
.
For
though
a
man
that
is
without
feare
cannot
be
iustified
,
yet
he
is
not
iustified
in
respect
of
his
feare
.
To
omit
the
absurditie
of
the
translation
,
[
](A15735-e48350-b)l
l
Luk.
13.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
doe
penance
,
for
repent
;
who
makes
any
doubt
that
they
shall
perish
,
that
repent
not
?
What
will
you
conclude
thence
?
Therefore
repentance
iustifieth
,
and
not
faith
onely
?
I
denie
your
consequence
,
see
the
reason
in
the
former
section
.
The
[
](A15735-e48380-b)m
m
1.
Ioh
3.
14.
Apostle
makes
not
the
loue
of
our
brethren
the
cause
,
but
the
proofe
of
our
iustification
;
as
it
is
apparant
by
his
words
:
We
know
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
:
he
that
loueth
not
his
brother
,
abideth
in
death
.
We
are
not
translated
by
reason
of
our
louing
:
for
indeed
we
must
be
translated
before
we
can
loue
them
;
but
we
know
by
louing
them
that
we
are
translated
.
And
that
is
the
scope
of
the
Apostle
:
In
this
are
the
children
Vers.
10
,
〈◊〉
of
God
knowne
,
and
the
children
of
the
diuell
:
whosoeuer
doth
not
righteousnes
is
not
of
God
,
neither
he
that
loueth
not
his
brother
:
Let
vs
not
loue
in
word
,
nor
in
tongue
,
but
indeed
and
in
Vers.
18.
19
truth
.
For
thereby
wee
know
that
we
are
of
the
truth
,
and
shall
before
him
assure
our
hearts
.
First
,
you
take
that
as
granted
which
is
full
of
doubt
,
that
our
Sauiour
Christ
speaketh
[
](A15735-e48460-b)n
n
Ioh.
3.
5.
in
that
place
of
baptisme
.
Secondly
(
admitting
that
)
I
denie
absolute
necessitie
of
baptisme
,
as
well
as
of
the
other
Sacrament
:
for
which
,
in
your
iudgement
,
those
words
are
as
strong
,
[
](A15735-e48470-b)o
o
Ioh.
6.
5●
.
Except
you
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
ye
haue
no
life
in
you
.
Thirdly
,
I
say
we
are
iustified
by
baptisme
,
[
](A15735-e48490-b)p
p
Rom.
4.
10.
1●
as
Abraham
was
by
Circumcision
.
Fourthly
,
I
denie
the
consequence
here
also
:
None
can
enter
into
heauen
,
except
they
be
borne
againe
of
water
and
the
holy
Ghost
.
Therefore
not
onely
faith
,
but
also
some
other
vertues
are
respected
by
God
in
our
iustification
.
The
end
of
baptisme
is
our
sanctification
,
by
dying
to
sinne
,
and
liuing
to
righteousnes
:
therefore
iustification
and
saluation
are
ascribed
to
other
vertues
,
beside
faith
.
I
denie
the
consequence
.
For
[
](A15735-e48530-b)q
q
Rom.
6.
4
,
5.
though
we
must
haue
a
resolute
purpose
to
amend
our
liues
;
yet
God
doth
not
iustifie
vs
,
in
regard
that
we
haue
such
a
purpose
,
but
only
in
respect
of
our
beleeuing
;
neither
,
to
speake
truly
,
doth
this
purpose
goe
before
iustification
,
but
follow
it
.
speaker
D.
B.
P.
To
all
these
and
many
such
like
places
of
holy
Scripture
,
it
pleased
M.
Perkins
to
make
answere
in
that
one
.
You
are
saued
by
hope
:
to
wit
;
Rom.
8.
Hee
answered
all
he
propounded
.
that
Paules
meaning
is
only
,
that
we
haue
not
as
yet
saluation
in
possession
,
but
must
waire
patiently
for
it
,
vntill
the
time
of
our
full
deliuerance
,
this
is
all
.
Now
whether
that
patient
expectation
,
which
is
not
hope
,
but
issueth
out
of
hope
,
of
eternal
saluation
,
or
hope
it selfe
be
any
cause
of
saluation
,
he
saith
neither
yea
nor
nay
,
and
leaues
you
to
think
as
it
seemeth
best
vnto
your selfe
.
S.
Paul
then
affirming
it
to
be
a
cause
of
saluation
,
it
is
best
to
beleeue
him
:
and
so
neither
to
exclude
hope
or
charitie
,
or
any
of
the
foresaid
vertues
,
from
the
worke
of
iustification
,
hauing
so
good
warrant
as
the
word
of
God
,
for
the
confirmation
of
it
.
speaker
A.
W.
[
](A15735-e48660-b)r
r
Rom.
8.
24.
S.
Paul
doth
not
affirme
,
that
it
is
any
cause
of
saluation
,
but
onely
saith
(
as
Master
Perkins
hath
truly
answered
)
that
we
must
come
to
the
possession
of
saluation
,
by
continuing
our
hope
of
it
with
patience
.
To
which
purpose
[
](A15735-e48690-b)s
s
Heb.
10.
36.
the
Apostle
saith
,
that
we
had
need
of
patience
,
that
after
wee
haue
done
the
will
of
God
,
we
may
receiue
the
promise
.
Neither
is
the
question
of
saluation
,
but
of
iustification
:
so
that
here
the
consequence
may
iustly
be
denied
,
we
are
saued
by
hope
,
therfore
we
are
not
iustified
by
faith
onely
.
For
more
is
required
to
saluation
,
than
to
iustification
.
speaker
D.
B.
P.
To
these
authorities
and
reasons
,
taken
out
of
the
holy
Scriptures
,
let
vs
ioyne
here
some
testimonies
of
the
auncient
Church
,
reseruing
the
rest
vnto
that
place
,
wherein
M.
Perkins
citeth
some
for
him
.
The
most
auncient
and
most
valiant
Martyr
S.
Ignatius
,
of
our
iustification
writeth
thus
.
The
beginning
of
life
is
faith
,
but
the
end
of
it
is
charity
,
but
both
Epist.
ad
Philip
.
vnited
and
ioyned
together
,
doe
make
the
man
of
God
perfect
.
speaker
A.
W.
There
is
no
such
word
in
that
[
](A15735-e48830-b)t
t
Ignatius
ad
Philip.
Epistle
to
the
Philippians
;
and
if
there
were
,
the
matter
were
not
great
.
Such
an
author
,
as
he
sheweth
himselfe
to
be
,
that
writ
those
epistles
in
Ignatius
name
,
is
an
vnfit
iudge
in
controuersies
of
Diuinitie
.
But
for
the
sentence
it selfe
,
if
it
bee
any
where
to
bee
found
,
it
may
well
be
answered
,
that
sanctification
is
required
to
the
perfection
of
a
Christian
,
and
not
onely
iustification
:
and
this
is
all
that
is
here
affirmed
.
What
proofe
is
there
in
this
,
that
faith
onely
doth
not
iustifie
?
speaker
A.
W.
Clement
Patriarch
of
Alexandria
saith
.
Faith
goeth
before
,
but
feare
doth
build
,
and
charity
bringeth
to
perfection
.
D.
B.
P.
Libr.
2.
strom
.
[
](A15735-e48920-b)u
u
Clemens
Stromat
.
lib.
2.
Clement
speaketh
not
either
of
iustification
,
or
of
iustifying
faith
;
but
(
as
the
former
author
)
describeth
some
of
the
meanes
,
and
,
as
it
were
,
the
parts
of
Christian
sanctification
.
speaker
D.
B.
P.
Saint
Iohn
Chrysostom
,
Patriarch
of
Constantinople
hath
these
words
:
Hom.
70.
in
Math.
Least
the
faithfull
should
trust
that
by
faith
alone
they
might
be
saued
,
he
disputeth
of
the
punishment
of
euill
men
,
and
so
doth
he
both
exhort
the
Jnfidels
to
faith
,
and
the
faithfull
to
liue
well
.
speaker
A.
W.
[
](A15735-e49030-b)x
x
Chrysost.
in
Math.
hom.
70.
Chrysostome
speakes
of
that
faith
,
whereby
we
giue
assent
to
the
truth
of
the
Gospell
,
not
of
that
whereby
we
liue
in
Christ
.
Neither
intreateth
he
of
iustification
,
but
of
saluation
.
Further
,
hee
reiecteth
such
a
faith
as
hath
not
good
workes
:
and
so
doe
we
.
speaker
D.
B.
P.
S.
Augustine
cryeth
out
as
it
were
to
our
Protestants
,
and
saith
:
Heare
Lib.
3.
hypognost
.
O
foolish
Heretike
,
and
enemy
to
the
true
faith
.
Good
workes
,
which
(
that
they
may
be
done
,
are
by
grace
prepared
,
and
not
of
the
merits
of
free-will
)
we
condemne
not
:
because
by
them
,
or
such
like
,
men
of
God
haue
been
iustified
,
are
iustified
,
and
shall
be
iustified
.
speaker
A.
W.
Many
doubt
,
and
some
,
euen
of
your
owne
side
,
denie
that
booke
to
be
[
](A15735-e49150-b)y
y
Hypognost
.
lib.
3.
Austins
.
But
for
the
sentence
alleaged
by
you
,
it
cannot
be
to
the
purpose
;
because
our
question
is
now
onely
of
the
first
iustification
,
as
you
speake
;
to
which
the
workes
of
grace
,
that
follow
afterward
,
and
of
which
Austin
professedly
speaketh
in
that
place
,
cannot
belong
.
Beside
,
there
is
no
doubt
but
he
speaketh
as
S.
Iames
doth
,
saying
,
that
[
](A15735-e49190-b)z
z
Iam.
2.
21.
Abraham
was
iustified
by
workes
:
that
is
,
approued
and
acknowledged
for
iust
,
both
by
God
and
man
:
as
a
man
is
knowne
to
be
aliue
by
his
breathing
.
speaker
A.
W.
And
,
Now
let
vs
see
that
which
is
to
be
shaken
out
of
the
harts
of
the
D.
B.
P.
De
fide
&
oper.
c.
14.
faithfull
:
Least
by
euill
securitie
they
lose
their
saluation
,
if
they
shall
thinke
faith
alone
,
to
be
sufficient
to
obtaine
it
.
The
words
immediatly
following
after
those
you
haue
set
downe
,
and
being
a
part
of
the
sentence
,
make
it
manifest
,
that
[
](A15735-e49290-b)a
a
Aug.
de
fide
&
oper.
cap.
14
Austin
speakes
of
a
dead
faith
,
which
neglecteth
good
workes
.
If
they
shall
thinke
(
saith
he
)
faith
alone
to
be
sufficient
to
obtaine
it
,
but
shall
neglect
to
liue
well
,
and
hold
on
the
way
of
God
by
good
workes
.
This
(
as
hee
professeth
[
](A15735-e49330-b)b
b
August
.
de
doctr.
Christ
.
cap.
13.
otherwhere
)
he
knew
to
be
the
course
of
some
,
who
thought
that
faith
,
which
(
saith
he
)
they
faine
they
haue
,
should
auaile
them
before
God
,
without
good
workes
;
and
being
deceiued
with
this
kinde
of
error
,
commit
hainous
sinnes
without
feare
,
while
they
beleeue
that
God
is
a
reuenger
of
no
sinne
,
but
[
](A15735-e49360-b)c
c
Persidiae
.
infidelitie
.
And
these
were
the
Gnostickes
,
against
whom
such
speeches
are
intended
.
speaker
W.
P.
Now
the
doctrine
which
wee
teach
on
the
contrarie
is
,
That
a
sinner
is
iustified
before
God
by
faith
:
yea
,
by
faith
alone
.
The
meaning
is
,
that
nothing
within
man
,
and
nothing
that
man
can
doe
,
either
by
nature
or
by
grace
concurreth
to
the
act
of
iustistcation
before
God
,
as
any
cause
thereof
,
either
efficient
,
materiall
,
formall
,
or
finall
,
but
faith
alone
.
All
other
gifts
and
graces
,
as
hope
,
loue
,
the
feare
of
God
,
are
necessarie
to
saluation
,
as
signes
thereof
,
and
consequents
of
faith
.
Nothing
in
man
concurres
as
any
cause
to
this
worke
,
but
faith
alone
.
And
faith
itselfe
is
no
principall
,
but
onely
an
instrumental
cause
whereby
wee
receiue
,
apprehend
,
and
apply
Christ
and
his
righteousnesse
for
our
iustification
.
speaker
D.
B.
P.
Now
the
doctrine
which
M.
Perkins
teacheth
,
is
cleane
contrary
.
For
(
saith
he
)
A
sinner
is
iustified
by
faith
alone
,
that
is
,
nothing
that
man
can
doe
by
nature
or
grace
,
concurreth
thereto
as
any
kind
of
cause
,
but
faith
alone
.
Farther
he
saith
,
That
faith
it selfe
is
no
principall
,
but
rather
an
instrumentall
cause
,
whereby
we
apprehend
and
applie
Christ
and
his
righteousnes
for
our
iustification
.
So
that
in
fine
,
we
haue
that
faith
so
much
by
them
magnified
,
and
called
the
only
and
whole
cause
of
our
iustification
,
is
in
the
end
become
no
true
cause
at
all
,
but
a
bare
condition
,
It
is
no
where
so
called
by
vs
.
without
which
we
cannot
be
iustified
.
speaker
A.
W.
The
doctrine
Master
Perkins
teacheth
,
is
not
contrarie
,
but
the
very
same
.
For
he
holds
that
no
man
can
be
saued
,
who
either
neglecteth
,
or
endeuoureth
not
to
bring
foorth
good
workes
:
though
he
allow
these
no
place
,
as
causes
of
a
mans
iustification
.
At
the
last
,
you
vnderstand
,
that
wee
make
not
faith
the
principall
,
much
lesse
the
whole
cause
of
our
iustification
.
To
speake
properly
,
wee
make
it
no
true
cause
at
all
;
but
onely
,
as
you
say
,
a
condition
,
required
by
God
on
our
part
;
which
hee
accepteth
in
stead
of
fulfilling
the
lawe
,
and
thereupon
forgiueth
vs
our
sinnes
,
for
Christs
sake
.
speaker
A.
W.
If
it
be
an
instrumental
cause
,
let
him
then
declare
what
is
the
principall
D.
B.
P.
Conditio
sine
qua
non
.
Neither
of
them
.
cause
,
whose
instrument
faith
is
;
and
choose
whether
he
had
liefer
to
haue
charity
,
or
the
soule
of
man
without
any
helpe
of
grace
.
Your
disiunction
is
naught
.
For
neither
charitie
,
nor
the
soule
,
are
the
principall
efficients
,
but
man
himselfe
;
not
without
any
helpe
of
grace
,
but
by
such
a
speciall
grace
,
as
certainly
produceth
that
effect
in
vs
,
to
our
iustification
.
speaker
W.
P.
Reason
I.
Ioh.
3.
14.
15.
As
Moses
lift
vp
the
serpent
in
the
wildernesse
,
so
must
the
sonne
of
man
be
lift
vp
:
that
whosoeuer
beleeueth
in
him
shall
not
perish
but
haue
eternall
life
.
In
these
words
Christ
makes
a
comparison
on
this
manner
:
when
any
one
of
the
Israelites
were
stung
to
death
by
fierie
serpents
:
his
cure
was
not
by
any
physicke
surgery
,
but
only
by
the
casting
of
his
eie
vp
to
the
brasen-serpent
,
which
Moses
had
erected
by
Gods
commandement
:
euen
so
in
the
cure
of
our
soules
,
when
wee
are
stung
to
death
by
sinne
,
there
is
nothing
required
within
vs
for
our
recouerie
,
but
onely
that
we
cast
vp
and
fixe
the
eie
of
our
faith
on
Christ
and
his
righteousnesse
.
speaker
D.
B.
P.
But
to
come
to
his
reasons
.
The
first
is
taken
out
of
these
words
.
As
Ioh.
3.
Moses
lift
vp
the
serpent
in
the
desert
,
so
must
the
Sonne
of
man
be
lift
vp
,
that
whosoeuer
beleeueth
in
him
,
shall
not
perish
,
but
haue
life
euerlasting
.
True
,
if
he
liue
accordingly
,
and
as
his
faith
teacheth
him
:
but
what
is
this
to
iustification
by
only
faith
?
Mary
M.
Perkins
drawes
it
in
after
this
fashion
.
As
nothing
was
required
of
them
who
were
stung
by
serpents
,
but
that
they
should
looke
vpon
the
brasen
serpent
:
So
nothing
is
required
of
a
sinner
,
to
deliuer
him
from
sinne
,
but
that
he
cast
his
eyes
of
faith
vpon
Christs
righteousnes
,
and
applie
that
to
himselfe
in
particular
.
But
this
application
of
the
similitude
is
only
mans
foolish
inuention
without
any
ground
in
the
text
.
Similitudes
be
not
in
all
points
alike
,
neither
must
be
streatched
beyond
the
very
point
wherein
the
similitude
lieth
,
which
in
this
matter
is
,
that
like
as
the
Israelites
in
the
Wildernesse
stung
with
serpents
,
were
cured
by
looking
vpon
the
brasen
serpent
:
so
men
infected
with
sinne
,
haue
no
other
remedie
,
then
to
embrace
the
faith
of
Christ
Iesus
:
All
this
we
confesse
,
but
to
say
that
nothing
else
is
necessary
,
that
is
quite
besides
the
text
,
and
as
easily
reiected
by
vs
,
as
it
is
by
him
obtruded
without
any
authority
,
or
probability
.
speaker
A.
W.
If
wee
precisely
vrge
the
similitude
,
the
latter
part
of
the
reddition
is
no
part
of
the
comparison
:
for
there
is
nothing
in
the
proposition
,
to
which
it
answereth
.
But
our
Sauiour
addes
the
end
of
lifting
vp
himselfe
,
to
stirre
vs
vp
(
as
it
may
seeme
)
to
a
more
thorough
consideration
of
the
agreement
betwixt
health
by
the
Serpent
,
and
saluation
by
him
.
And
surely
it
is
not
without
reason
to
make
a
likenes
in
the
deliuerance
,
as
well
as
in
other
points
,
that
all
men
might
vnderstand
by
our
Sauiours
speech
,
how
they
should
become
partakers
of
that
benefit
.
speaker
W.
P.
Reason
II.
The
exclusiue
formes
of
speech
vsed
in
scripture
prooue
thus
much
.
We
are
iustified
freely
,
not
of
the
law
,
not
by
the
law
,
without
the
law
,
without
workes
,
not
of
workes
,
not
according
to
works
,
not
of
vs
,
not
by
the
workes
of
the
law
,
but
by
faith
.
Gal.
2.
16.
All
boasting
excluded
,
onely
beleeue
.
Luk.
8.
50.
These
distinctions
,
whereby
workes
and
the
lawe
are
excluded
in
the
worke
of
iustification
,
doe
include
thus
much
:
that
faith
alone
doth
iustifie
.
speaker
D.
B.
P.
It
doth
not
so
:
for
these
exclusiue
speeches
do
not
exclude
feare
,
hope
and
charity
,
more
then
they
exclude
faith
it self
.
Which
may
be
called
a
worke
of
the
law
,
as
well
as
any
other
vertue
,
being
as
much
required
by
the
law
as
any
other
.
speaker
A.
W.
If
they
doe
not
more
exclude
feare
,
hope
and
charitie
,
than
faith
,
it
must
be
shewed
that
they
are
directly
,
or
by
necessarie
consequence
required
,
in
opposition
to
the
workes
of
the
law
.
For
that
is
very
manifest
of
faith
,
in
diuers
places
.
[
](A15735-e49890-b)d
d
Rom.
3.
28.
By
faith
without
the
works
of
the
law
.
[
](A15735-e49910-b)e
e
Gal.
2.
16.
Not
by
the
works
of
the
law
,
but
by
the
faith
of
Iesus
Christ
.
[
](A15735-e49930-b)f
f
Ephes.
2.
8.
By
the
faith
of
Christ
,
and
not
by
the
workes
of
the
law
.
[
](A15735-e49950-b)g
g
Vers.
9.
Through
faith
,
not
of
workes
.
But
this
can
neuer
be
shewed
of
them
.
By
reason
of
the
opposition
,
I
speake
of
,
faith
cannot
bee
taken
for
a
worke
of
the
law
:
neither
is
it
any
worke
,
required
by
the
law
,
to
beleeue
in
Christ
for
iustification
;
because
the
law
saith
,
[
](A15735-e49980-b)h
h
Leuit.
18.
5.
Rom.
10.
5.
Doe
this
,
and
thou
shalt
be
saued
:
namely
,
as
an
hired
seruant
.
But
the
Gospell
saith
,
ⁱ
Beleeue
,
and
thou
shalt
haue
thy
sinnes
forgiuen
thee
by
iustification
.
Now
the
law
commands
no
sute
for
pardon
,
but
calles
for
either
obedience
,
or
damnation
.
Hope
indeede
(
as
I
shewed
before
)
differs
little
from
faith
,
but
depends
vpon
it
:
feare
and
loue
are
proper
duties
of
the
law
,
and
so
alwaies
performed
.
speaker
D.
B.
P.
But
S.
Paules
meaning
in
those
places
is
,
to
exclude
all
such
workes
,
as
either
Iew
or
Gentile
did
,
or
could
bragge
of
,
as
done
of
themselues
,
and
so
thought
that
by
them
,
they
deserued
to
be
made
Christians
.
For
A
n●…
of
in●…cation
.
he
truely
saith
,
that
all
were
concluded
in
sinne
,
and
needed
the
grace
of
God
,
which
they
were
to
receiue
of
his
free
mercy
,
through
the
merits
of
Christ
,
and
not
of
any
desert
of
their
owne
:
And
that
to
obtaine
this
grace
through
Christ
,
it
was
not
needfull
,
nay
rather
hurtfull
to
obserue
the
ceremonies
of
Moses
law
,
as
Circumcision
,
the
obseruation
of
any
of
their
feasts
,
or
fastes
,
nor
any
such
like
worke
of
the
law
,
which
the
Iews
reputed
so
necessary
.
Again
,
that
all
morall
works
of
the
Gentiles
could
not
deserue
this
grace
,
which
works
not
proceeding
from
charity
,
were
nothing
worth
in
Gods
sight
.
And
so
all
workes
,
both
of
Iewe
and
Gentile
,
are
excluded
from
being
any
meritorious
cause
of
iustification
,
Boasting
is
not
excluded
by
Popish
iustification
.
and
consequently
,
all
their
boasting
of
their
owne
forces
,
their
first
iustification
being
freely
bestowed
vpon
them
.
speaker
A.
W.
S.
Paul
speaketh
not
of
deseruing
to
be
made
Christians
,
but
of
attaining
to
saluation
:
as
it
is
apparant
by
his
disputation
in
the
Epistle
to
the
Romanes
.
[
](A15735-e50130-b)k
k
Rom.
3.
19.
By
the
workes
of
the
law
no
man
liuing
shall
be
iustified
.
What
is
iustified
?
shall
be
made
a
Christian
,
after
your
interpretation
.
So
afterward
,
[
](A15735-e50150-b)l
l
Rom.
3.
28.
a
man
is
iustified
,
that
is
made
a
Christian
,
by
faith
,
and
not
by
the
workes
of
the
law
.
So
haue
we
a
new
interpretation
of
iustification
by
faith
.
Besides
,
it
would
be
remembred
,
that
you
distinguish
betwixt
workes
of
nature
,
and
workes
of
grace
;
denying
iustification
to
them
,
and
granting
it
to
these
:
how
will
this
stand
with
your
answere
?
Neither
doth
the
Apostle
dispute
,
how
they
were
to
attaine
to
the
grace
of
Christ
,
but
how
they
were
to
receiue
pardon
,
and
acceptation
to
euerlasting
life
;
which
he
truly
ascribeth
,
on
our
part
,
to
beleefe
in
Christ
,
by
which
wee
obtaine
[
](A15735-e50190-b)m
m
Rom.
3.
28.
Gal.
3.
26.
both
these
priuiledges
:
As
for
meriting
of
iustification
,
there
is
not
a
letter
of
it
in
any
place
of
the
new
or
old
Testament
.
And
though
there
be
no
meritorious
cause
of
it
in
workes
,
before
grace
;
yet
boasting
by
your
doctrine
,
is
not
excluded
.
For
may
I
not
iustly
boast
,
that
my selfe
,
being
inlightened
by
Gods
spirit
,
and
hauing
a
good
motion
inspired
into
me
,
by
the
power
of
mine
owne
free
will
accepted
of
the
grace
of
God
offered
me
,
and
so
am
iustified
?
where
my
cause
of
boasting
is
the
greater
,
because
many
other
men
,
who
might
haue
been
iustified
as
well
as
I
,
haue
not
imploied
their
free
will
so
well
as
I
haue
done
,
and
therfore
are
damned
.
speaker
D.
B.
P.
Yet
all
this
notwithstanding
,
a
certainevertuous
disposition
is
required
in
the
Iew
and
Gentile
,
wherby
his
soule
is
prepared
to
receiue
that
great
grace
of
iustification
:
that
say
we
,
is
faith
,
feare
,
hope
,
loue
,
and
repentance
,
that
(
say
the
Protestants
)
is
faith
only
.
Wherefore
say
we
as
the
excluding
of
works
,
and
boasting
exclude
not
faith
,
no
more
do
they
exclude
the
rest
,
faith
being
aswell
our
worke
,
and
a
worke
of
the
law
as
any
of
the
rest
,
and
all
the
rest
being
of
grace
,
as
well
as
faith
,
and
as
farre
from
boasting
of
,
as
faith
it selfe
.
speaker
A.
W.
There
is
no
vertuous
disposition
required
of
the
one
or
the
other
,
in
respect
whereof
he
shall
be
iustified
.
Onely
the
acknowledgment
of
sinne
,
and
such
like
,
are
vsed
as
meanes
by
God
,
to
[
](A15735-e50260-b)n
n
Act.
2.
28.
&
16.
30.
bring
a
sinner
to
beleeue
in
Iesus
Christ
to
iustification
:
yet
so
,
as
that
neither
these
dispositions
proceed
from
the
free
will
of
man
,
but
from
the
spirit
of
God
inclining
them
,
that
God
will
iustifie
,
to
these
actions
,
nor
any
of
these
,
but
onely
beleeuing
is
respected
of
God
,
on
mans
part
,
to
his
iustification
.
speaker
D.
B.
P.
Now
that
out
of
S.
Luke
,
beleeue
only
,
is
nothing
to
the
purpose
.
For
he
was
bidde
beleeue
the
raysing
of
his
daughter
to
life
,
and
not
that
Christs
righteousnes
was
his
:
and
faith
alone
may
be
a
sufficient
disposition
to
obt●aine
a
miracle
,
but
not
to
obtaine
iustification
,
of
which
the
question
on
y
is
.
speaker
A.
W.
That
place
of
[
](A15735-e50340-b)o
o
Luk.
8.
50.
Luke
sheweth
thus
much
(
as
also
the
ordinarie
course
of
the
old
Testament
doth
)
that
the
thing
God
regardeth
and
requireth
of
man
,
to
the
obtaining
of
any
fauour
,
is
resting
vpon
him
for
that
he
stands
in
neede
of
.
Fasting
,
praying
,
and
such
like
exercises
,
are
meanes
to
make
a
man
discerne
truly
of
his
owne
vnworthines
,
and
so
the
rather
to
trust
to
Gods
mercie
and
power
:
but
the
thing
respected
by
God
is
,
resting
on
him
,
and
referring
himselfe
wholy
to
his
will
and
pleasure
.
Consider
now
good
Reader
,
whether
of
our
interpretations
agree
better
,
with
the
circumstances
of
the
text
,
and
the
iudgment
of
the
auncient
Fathers
.
The
texts
see
thou
in
the
Testament
.
Take
for
a
taste
,
of
the
Fathers
iudgment
,
S.
Augustines
exposition
of
those
places
of
S.
Paul
,
of
one
of
the
chiefest
of
which
,
thus
he
speaketh
Men
not
vnderstanding
De
gra.
&
lib.
arb.
cap.
7.
that
which
the
Apostle
saith
,
We
esteeme
a
man
to
be
iustified
without
the
law
,
thought
him
to
say
,
that
faith
sufficed
a
man
although
he
liued
euill
,
and
had
no
good
workes
:
which
God
forbid
,
that
the
vessell
of
election
should
thinke
.
speaker
A.
W.
They
that
so
vnderstand
the
[
](A15735-e50450-b)p
p
Rom.
2●
.
Apostle
,
as
the
Gnostickes
did
,
vtterly
mistake
him
.
We
are
altogether
of
[
](A15735-e50460-b)q
q
Hypognost
.
lib
3.
S.
Austins
opinion
that
faith
cannot
iustifie
him
that
liues
euilly
,
and
hath
no
good
workes
.
For
(
as
[
](A15735-e50480-b)*
*
De
side
&
oper.
cap.
14.
he
truly
saith
)
Though
they
goe
not
before
iustification
,
yet
they
accompanie
it
:
euery
iustified
man
being
also
sanctified
.
Neither
is
the
faith
,
he
speaketh
of
such
a
faith
as
we
vnderstand
,
because
it
workes
not
by
loue
:
but
such
,
as
the
diuell
hath
,
who
(
saith
Austin
in
the
same
place
)
hath
not
the
faith
,
by
which
the
iust
man
liues
,
which
workes
by
loue
,
that
God
may
giue
him
life
euerlasting
,
according
to
his
workes
.
speaker
D.
B.
P.
And
againe
.
Therefore
the
Apostle
saith
,
that
a
man
is
iustified
by
faith
,
De
predest
.
sanct.
cap.
7.
and
not
of
workes
,
because
faith
is
first
giuen
,
and
by
it
the
rest
(
which
are
properly
called
workes
,
and
in
which
we
liue
iustly
)
are
by
petition
obtained
.
speaker
A.
W.
In
this
place
,
[
](A15735-e50630-b)r
r
Aug.
de
side
&
oper.
cap.
14
Austin
takes
iustification
for
the
whole
fitting
of
a
Christian
to
a
holy
conuersation
;
to
which
,
iustification
indeede
is
but
a
foundation
,
the
building
being
finished
by
sanctification
.
speaker
D.
B.
P.
By
which
it
is
manifest
,
that
S.
Paul
excluding
the
workes
of
the
law
,
Not
from
the
conuersation
of
a
Christian
,
but
from
his
iustification
.
and
the
workes
done
by
our
owne
only
forces
,
doth
not
meane
to
exclude
good
workes
,
which
proceed
from
the
helpe
of
Gods
grace
.
He
must
of
necessitie
,
according
to
his
course
of
disputing
,
exclude
good
workes
from
that
iustification
hee
there
speakes
of
,
but
not
from
the
life
of
a
Christian
man
.
speaker
D.
B.
P.
Reason
III.
Very
reason
may
teach
thus
much
.
W.
P.
Mans
reason
is
but
a
blind
mystris
in
matters
of
faith
,
and
he
●hat
hath
no
better
an
instructor
in
such
high
misteries
,
must
needs
know
little
.
speaker
A.
W.
Mans
reason
is
not
of
it selfe
sufficient
to
determine
of
truth
and
falsehood
in
Diuinitie
,
but
being
inlightened
by
the
spirit
of
God
with
the
knowledge
of
faith
,
it
may
easily
see
the
diuers
vse
of
that
,
from
other
graces
and
vertues
.
speaker
W.
P.
For
no
gift
in
man
is
apt
and
fitte
as
a
spirituall
hand
to
receiue
and
apply
Christ
and
his
righteousnesse
vnto
a
sinner
,
but
faith
.
speaker
D.
B.
P.
But
what
if
that
also
faile
you
in
this
point
?
then
euery
man
cannot
but
see
how
naked
you
are
of
all
kind
of
probabilitie
.
I
say
then
,
that
reason
●…
.
rather
teacheth
the
contrarie
.
For
in
common
sense
,
no
man
apprehendeth
and
entreth
into
the
possession
of
any
thing
,
by
beleeuing
that
he
hath
it
.
For
if
a
man
should
beleeue
that
he
is
rich
,
of
honour
,
wise
,
or
vertuous
:
Doth
he
thereby
become
presently
such
a
one
?
nothing
lesse
.
His
faith
and
perswasion
is
no
fit
instrument
to
applie
and
draw
these
things
to
himselfe
,
as
all
the
world
sees
.
How
then
doth
reason
teach
me
,
that
by
beleeuing
Christs
righteousnes
to
be
mine
owne
,
I
lay
hand
on
it
,
and
make
it
mine
.
Againe
Christs
righteousnes
(
according
to
their
owne
opinion
)
is
not
receiued
into
vs
at
all
,
but
is
ours
only
by
Gods
imputation
,
what
need
we
then
faith
,
as
a
spirituall
hand
to
receiue
it
?
If
they
say
(
as
M.
Perkins
doth
)
that
faith
is
as
it
were
a
condition
required
in
vs
,
which
when
God
seeth
in
vs
,
he
presently
imputeth
Christs
righteousnesse
to
vs
,
and
maketh
it
ours
:
then
will
I
be
bold
to
say
,
that
any
other
vertue
is
as
proper
as
faith
,
to
haue
Christ
applied
vnto
vs
:
there
being
no
other
aptnesse
requisite
in
the
condition
it selfe
,
but
only
the
will
and
ordinance
of
God
:
then
euery
thing
that
it
shall
please
him
to
appoint
,
is
alike
apt
:
and
so
M.
Perkins
had
small
reason
to
say
,
that
faith
was
the
onely
apt
instrument
to
applie
to
vs
Christs
righteousnes
.
speaker
A.
W.
Reason
,
perceiuing
that
the
Scripture
,
ordinarily
,
ascribeth
iustification
to
beleeuing
,
and
maketh
beleeuing
in
Christ
the
receiuing
of
Christ
,
which
is
not
granted
to
any
other
of
those
vertues
;
may
well
conclude
,
that
faith
onely
is
the
spirituall
hand
to
take
hold
of
Christ
and
his
righteousnes
by
,
and
not
feare
,
loue
,
hope
,
or
repentance
.
speaker
W.
P.
Indeede
loue
,
hope
,
the
feare
of
God
,
and
repentance
,
haue
their
seuerall
vses
in
men
,
but
none
serue
for
this
ende
to
apprehend
Christ
and
his
merits
:
none
of
them
all
haue
this
receiuing
propertie
:
and
therefore
there
is
nothing
in
man
,
that
iustifieth
as
a
cause
but
faith
alone
.
speaker
D.
B.
P.
Moreouer
,
true
diuine
reason
teacheth
me
,
that
both
hope
and
charitie
,
Hope
more
particular
then
faith
is
vaine
.
do
much
more
applie
vnto
Christians
all
Christs
merits
,
and
make
them
ours
then
faith
:
For
what
faith
assureth
me
of
in
generall
,
that
hope
applieth
vnto
me
in
particular
:
by
faith
I
beleeue
Christ
to
be
the
Sauiour
of
all
mankind
:
by
hope
I
trust
to
be
made
partaker
of
that
saluation
in
him
.
speaker
A.
W.
None
of
these
hath
that
aptnes
that
is
in
faith
.
For
the
other
haue
more
shew
of
desert
in
man
,
but
God
purposeth
to
set
out
his
loue
to
the
soule
he
saueth
.
Which
can
be
done
by
no
meanes
so
well
,
as
when
the
party
to
be
iustified
doth
nothing
but
rest
vpon
God
,
to
receiue
iustification
at
his
mercifull
hands
.
Of
the
difference
betwixt
faith
and
hope
,
I
haue
spoken
[
](A15735-e51030-b)s
s
12.
Art.
part
〈◊〉
.
Art.
1.
otherwhere
;
now
I
say
only
thus
much
,
that
to
hope
without
faith
is
vaine
.
If
I
beleeue
,
I
may
not
hope
alone
,
but
be
sure
I
am
iustified
:
if
I
doe
not
beleeue
,
I
may
be
sure
of
the
contrarie
.
speaker
D.
B.
P.
But
charitie
doth
yet
giue
me
a
greater
confidence
of
saluation
:
for
by
This
is
to
pleade
de●e●t
,
not
mercie
.
the
rule
of
true
charity
,
as
I
dedicate
and
imploy
my
life
,
labours
,
and
all
that
I
haue
to
the
seruice
of
God
,
so
all
that
God
hath
is
made
mine
,
so
farre
forth
as
it
can
be
made
mine
:
according
vnto
that
sacred
law
of
friendship
:
Amicorum
omnia
sunt
communia
.
And
therefore
in
true
reason
,
neither
by
faith
,
nor
any
other
vertue
,
we
take
such
hold
on
Christs
merits
,
nor
haue
such
interest
in
his
inestimable
treasures
,
as
by
charity
.
speaker
D.
B.
P.
This
were
the
way
indeed
to
make
God
debtor
to
man
,
and
man
a
more
speciall
cause
of
his
owne
iustification
,
than
God
:
yea
to
make
man
(
in
[
](A15735-e51120-b)t
t
Ex
congr●o
.
equitie
at
the
least
)
deserue
his
iustification
at
Gods
hands
.
But
what
Prince
would
bee
so
dealt
withall
by
a
traytor
,
especially
if
he
meant
to
manifest
the
riches
of
his
mercie
in
affoording
fauour
?
Would
he
,
trow
you
,
haue
his
traiterous
subiect
plead
an
interest
to
his
loue
,
kindnes
and
bountie
,
by
imploying
his
life
and
labours
to
do
him
seruice
,
and
so
to
receiue
all
benefits
from
him
,
[
](A15735-e51130-b)u
u
Rom.
5.
10.
as
a
friend
from
a
friend
,
by
the
law
of
mutuall
good
will
?
who
seeth
not
how
directly
this
runnes
against
the
whole
course
of
the
new
Testament
?
speaker
A.
W.
Which
S.
Augustine
vnderstood
well
,
when
he
made
it
the
modell
,
D.
B.
P.
De
nat.
&
gra.
cap.
vlt.
and
measure
of
iustification
:
saying
,
That
Charity
beginning
,
was
Justice
beginning
:
Charity
encreased
,
was
Iustice
encreased
:
great
Charity
was
great
iustice
:
and
perfect
Charity
,
was
perfect
iustice
.
[
](A15735-e51210-b)x
x
Aug.
de
natur
.
&
grat
.
cap.
vlt.
Austin
speakes
not
of
iustification
,
but
of
walking
cheerefully
in
obedience
to
Gods
commandements
,
after
we
are
iustified
:
which
we
cannot
doe
,
vnlesse
the
loue
wee
beare
to
God
,
make
all
difficulties
that
we
shall
meet
with
,
light
and
easie
to
vs
.
In
this
respect
charitie
beginning
,
is
iustice
beginning
;
because
he
that
hath
begun
to
loue
,
hath
also
begun
to
walke
in
the
way
of
righteousnes
,
making
light
of
all
hindrances
,
by
reason
of
his
loue
;
and
as
his
loue
groweth
,
so
doth
his
righteousnes
in
his
whole
conuersation
.
speaker
W.
P.
Reason
IV.
The
iudgement
of
the
auncient
Church
.
Ambr.
on
Rom.
4.
They
are
blessed
to
whom
without
any
labour
or
worke
done
iniquities
are
remitted
and
sinne
couered
:
no
workes
or
repentance
required
of
them
,
but
onely
that
they
beleeue
.
And
cap.
3.
Neither
working
any
thing
,
nor
requiting
the
like
,
are
they
iustified
,
but
by
faith
alone
through
the
gift
of
God
.
And
1.
Cor.
1.
this
is
appointed
of
God
that
whosoeuer
beleeueth
in
Christ
,
shall
be
saued
without
any
worke
by
faith
alone
,
freely
receiuing
remission
of
sinnes
.
speaker
D.
B.
P.
To
these
and
such
like
words
,
I
answere
.
First
,
that
it
is
very
vncertaine
,
whether
these
Commentaries
be
Saint
Ambroses
.
speaker
A.
W.
You
that
could
so
confidently
thrust
vpon
vs
those
Commentaries
on
the
Reuelation
for
Ambroses
,
which
were
neuer
heard
of
,
till
within
these
last
80.
yeres
,
should
not
haue
made
a
doubt
of
these
on
the
Romanes
,
that
haue
been
receiued
for
his
so
many
hundreds
of
yeeres
.
But
I
will
not
striue
about
the
matter
.
Once
this
is
out
of
doubt
,
that
they
are
very
ancient
,
and
generally
held
to
be
[
](A15735-e51420-b)y
y
True
for
doctrine
.
orthodoxall
.
speaker
D.
B.
P.
Secondly
,
that
,
that
Author
excludeth
not
repentance
:
but
only
the
workes
of
Moses
law
,
which
the
Iewes
held
to
be
necessary
:
as
circumcision
,
and
such
like
,
see
the
place
,
and
conferre
with
it
,
that
which
he
hath
written
in
the
same
worke
,
vpon
the
fourth
to
the
Hebrews
:
where
he
hath
these
words
.
Faith
is
a
great
thing
,
and
without
it
,
it
is
not
possible
to
be
saued
,
but
faith
alone
doth
not
suffice
:
but
it
is
necessary
,
that
faith
worke
by
charitie
,
and
conuerse
worthie
of
God
.
speaker
A
W.
Not
repentance
?
he
names
it
expresly
.
[
](A15735-e51500-b)z
z
Ambros.
ad
Rom
4.
vers.
7.
Nulla
ab
his
requisita
poenitentiae
opera
No
workes
,
or
repentance
required
of
them
.
But
he
meanes
,
not
workes
of
the
Ceremoniall
law
onely
.
He
meanes
both
Ceremoniall
and
Morall
.
[
](A15735-e51530-b)a
a
Ad
vers
2.
That
law
which
the
Gentiles
had
by
nature
;
which
if
a
man
keepe
,
he
shall
liue
:
[
](A15735-e51550-b)b
b
Ad
vers.
3.
Abraham
had
not
whereof
to
boast
,
because
he
was
circumcised
,
or
because
he
abstained
from
sinne
,
but
because
he
beleeued
:
[
](A15735-e51570-b)c
c
Ad
vers.
4.
To
him
that
worketh
,
that
is
,
to
him
that
is
subiect
to
the
law
of
Moses
,
or
of
nature
:
[
](A15735-e51590-b)d
d
Ad
vers.
5.
Ob●…oxius
p●cca●is
.
To
him
that
worketh
not
,
that
is
,
to
him
that
is
guiltie
of
sinne
,
because
he
doth
not
that
which
the
law
commaunds
.
[
](A15735-e51610-b)e
e
Ambros.
ad
Hebr.
cap.
4.
In
that
place
vpon
the
Hebrues
,
he
speaketh
not
of
iustification
,
as
in
the
other
,
but
of
our
entring
into
rest
,
or
heauen
;
to
which
no
man
shall
come
,
that
doth
not
liue
holily
,
beautifying
(
as
he
there
speaketh
)
his
faith
with
workes
.
speaker
W.
P.
[
](A15735-e51650-b)*
*
De
verbis
Dom.
serm.
40
August
.
There
is
one
propitiation
for
all
sinnes
,
to
beleeue
in
Christ
.
Hesyc
.
on
Leuit.
lib.
1.
cap.
2.
Grace
which
is
of
mercie
is
apprehended
by
faith
alone
,
and
not
of
workes
.
speaker
D.
B.
P.
M.
Perkins
next
authoritie
is
gathered
out
of
S.
Augustine
.
There
is
De
verb.
Ap.
serm.
40.
Leuit.
lib.
1.
cap.
2.
one
propitiation
for
all
sinners
to
beleeue
in
Christ
;
True
,
but
where
is
it
,
that
we
need
nothing
else
,
but
to
beleeue
?
3.
Hesychius
saith
,
Grace
which
is
of
mercy
,
is
apprehended
by
faith
alone
,
and
not
of
workes
:
that
is
,
we
doe
not
merit
by
our
works
done
before
grace
,
any
thing
at
Gods
hand
,
but
of
his
mercie
receiue
both
,
faith
and
iustification
.
speaker
A.
W.
This
testimonie
of
Austin
,
and
the
next
of
Hesychius
,
are
answered
by
roate
,
and
not
by
iudgement
.
For
they
are
both
misquoted
;
which
he
must
needes
haue
obserued
,
and
then
would
haue
reprooued
,
if
he
had
lookt
for
them
in
the
places
cited
.
The
former
I
cannot
finde
,
and
therefore
let
it
passe
without
any
answere
.
If
[
](A15735-e51860-b)f
f
Hesych
in
Leuit.
lib.
1.
cap.
14.
this
interpretation
may
goe
for
currant
,
I
know
not
what
may
be
refused
,
as
counterfeit
.
Grace
,
which
is
of
mercy
,
is
apprehended
by
faith
alone
,
and
not
of
workes
:
that
is
(
say
you
)
wee
doe
not
merit
by
our
workes
,
done
before
grace
,
any
thing
at
Gods
hand
;
but
of
his
mercie
receiue
both
faith
and
iustification
.
Hesychius
saith
,
that
grace
is
apprehended
by
faith
alone
:
you
make
him
say
,
that
we
receiue
both
faith
and
iustification
of
Gods
mercy
:
he
speaketh
of
attaining
to
grace
by
faith
;
you
expound
him
of
receiuing
faith
by
Gods
mercie
.
But
indeed
Hesychius
in
his
owne
speech
maketh
a
distinction
,
affirming
of
grace
,
that
it
is
[
](A15735-e51920-b)g
g
Praebetur
.
giuen
vs
(
viz.
on
Gods
behalfe
)
of
mercie
and
compassion
,
and
is
receiued
on
our
part
by
faith
alone
,
and
not
by
workes
.
[
](A15735-e51950-b)*
*
Supra
Can●
.
ferm.
22.
Bernard
.
Whoseeuer
is
pricked
for
his
sinnes
and
thirsteth
after
righteousnesse
,
let
him
beleeue
in
thee
,
who
iustifieth
a
sinner
,
and
beeing
iustified
by
Faith
alone
,
hee
shall
haue
peace
with
God
.
speaker
D.
B.
P.
4.
Bernard
hath
:
Whosoeuer
thirsteth
after
righteousnes
:
let
him
beleeue
in
thee
:
that
being
iustified
by
faith
alone
,
he
may
haue
peace
with
God
.
Sup.
Cant.
●e●m
.
22.
Ans.
By
faith
alone
,
he
excludeth
all
other
meanes
,
that
either
lew
,
or
gentile
required
,
but
not
charity
:
Which
his
very
words
include
,
for
how
can
we
abhorre
sin
,
and
thirst
after
iustice
,
without
charitie
?
and
in
the
same
worke
he
declareth
plainely
that
he
comprehendeth
alwaies
charitie
,
when
he
speakes
of
a
iustifying
faith
:
saying
.
A
right
faith
doth
not
make
a
man
righteous
,
if
it
worke
not
by
Charitie
.
And
againe
:
Neither
workes
without
faith
,
nor
faith
without
workes
is
sufficient
Serm.
24.
to
make
the
soule
righteous
.
speaker
A.
W.
The
chiefe
thing
the
Iewes
stood
vpon
was
charitie
,
which
they
knew
the
law
especially
required
,
and
therefore
to
leaue
that
in
,
was
to
aduance
the
righteousnes
of
the
Iewes
,
at
the
least
in
their
opinion
.
We
may
abhorre
sinne
for
feare
of
punishment
,
and
thirst
for
righteoosnes
for
desire
of
glorie
,
without
any
respect
of
loue
,
but
to
our selues
.
In
[
](A15735-e52130-b)h
h
Bernard
.
in
Cant.
ser.
24.
those
places
you
bring
,
he
sheweth
what
faith
hee
meaneth
,
euen
as
we
doe
,
who
say
that
no
faith
can
iustifie
,
but
that
which
workes
by
loue
;
not
in
the
very
act
of
iustifying
,
but
in
the
course
of
our
conuersation
.
Therfore
[
](A15735-e52140-b)i
i
Bernard
.
in
Cant.
ser.
24.
in
the
former
place
,
when
he
hath
said
,
that
being
iustified
by
faith
alone
,
we
shall
haue
peace
with
God
,
he
doth
afterward
distinguish
iustification
from
sanctification
.
They
therefore
that
being
iustified
by
faith
,
[
](A15735-e52170-b)k
k
Desiderant
deliberantque
●●ctari
.
desire
,
and
resolue
to
follow
after
holines
,
&c.
And
in
the
latter
he
saith
,
that
faith
without
workes
is
dead
;
to
seuer
loue
from
faith
,
is
to
kill
it
.
But
none
of
these
things
prooue
,
that
Bernard
gaue
the
habit
,
or
the
act
of
loue
any
place
of
a
cause
in
our
iustification
,
or
any
respect
with
God
to
our
iustification
.
For
then
,
how
could
hee
haue
said
,
by
faith
onely
?
speaker
W.
P.
Chrysost.
on
Gal.
3.
They
said
,
he
which
resteth
on
faith
alone
,
is
cursed
:
but
Paul
sheweth
,
that
hee
is
blessed
which
resteth
on
faith
alone
.
speaker
D.
B.
P.
He
speakes
of
the
Iewes
who
held
Christians
accursed
,
because
resting
on
the
faith
in
Christ
would
not
obserue
withall
●oses
law
:
the
Apostle
contrariwise
denounceth
them
accursed
,
who
would
ioyne
the
ceremonies
of
Moses
law
,
with
Christian
religion
,
and
so
faith
alone
,
there
excludeth
Gal.
5.
only
the
old
law
,
not
the
workes
of
charity
.
speaker
A.
W.
That
[
](A15735-e52340-b)l
l
Chrysost.
ad
Gal.
3.
Chrysostome
speaketh
of
the
Morall
law
,
any
man
may
see
,
that
markes
how
he
vrgeth
the
Apostles
reason
,
to
prooue
them
accursed
,
who
will
ioyne
the
law
with
faith
to
iustification
:
namely
,
that
they
are
accursed
,
because
they
cannot
fulfill
euery
part
of
the
morall
law
;
for
of
it
is
that
[
](A15735-e52370-b)m
m
Deut.
27.
26.
sentence
vttered
.
speaker
W.
P.
Basil.
de
Humil.
Let
man
acknowledge
himselfe
to
want
true
iustice
,
and
that
he
is
iustified
onely
by
faith
in
Christ
.
speaker
D.
B.
P.
So
he
mangleth
pittifully
a
sentence
of
S.
Basils
,
saying
:
Let
man
acknowledge
De
humil
.
How
I
pray
you
?
himselfe
to
want
true
iustice
,
and
that
he
is
iustified
only
by
faith
in
Christ
:
If
a
man
know
himselfe
iustified
by
faith
in
Christ
,
how
can
he
acknowledge
that
he
wants
true
iustice
?
His
words
truly
repeated
are
these
.
Let
man
acknowledge
that
he
is
vnworthy
of
true
iustice
:
and
that
his
iustification
comes
not
of
his
desert
,
but
of
the
meere
mercy
of
God
through
Christ
.
So
that
by
saith
alone
S.
Basill
treating
of
humilitie
,
excludes
all
merit
of
our
owne
,
but
no
necessary
good
disposition
,
as
you
may
see
in
his
Sermon
,
de
fide
,
where
he
proues
by
many
texts
of
holy
Scripture
,
that
charity
is
as
necessary
as
faith
.
speaker
A.
W.
That
is
(
saith
Basil
)
perfect
,
and
full
reioycing
in
Gods
sight
,
when
a
man
is
not
lifted
vp
,
no
not
for
his
owne
righteousness
,
but
acknowledgeth
himselfe
indeed
to
be
destitute
of
true
righteousnes
,
and
to
be
iustified
onely
by
faith
in
Christ
.
[
](A15735-e52590-b)n
n
Basil.
in
Ascet
.
de
fide
.
Fides
est
a●●esus
indubitatus
ad
ea●quae
a●…tur
.
Basil
in
that
place
speaketh
of
faith
,
as
it
is
an
assent
to
those
things
that
are
taught
by
the
grace
of
God
,
requiring
workes
not
to
iustification
,
but
in
our
cariage
here
to
saluation
.
speaker
W.
P.
Origen
.
on
.
cap.
3.
Rom.
Wee
thinke
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
:
and
he
saith
that
iustification
,
by
faith
alone
sufficeth
,
so
as
a
man
onely
beleeuing
may
be
iustified
.
And
,
Therefore
it
lieth
vpon
vs
—
,
to
search
who
was
iustified
by
faith
without
workes
.
And
for
an
example
,
I
thinke
vpon
the
theefe
who
being
crucified
with
Christ
cried
vnto
him
,
Lord
remember
me
when
thou
commest
into
thy
kingdome
:
and
there
is
no
other
good
worke
of
his
mentioned
in
the
Gospell
:
but
for
this
alone
faith
,
Iesus
saith
vnto
him
,
This
night
thou
shalt
be
with
me
in
paradise
.
speaker
D.
B.
P.
Origen
excludeth
no
good
disposition
in
vs
to
iustification
,
but
saith
,
that
a
man
may
besaued
,
without
doing
ourwardly
any
good
workes
;
If
he
want
time
and
place
:
as
the
Theefe
did
,
who
presently
vpon
his
conuersion
was
put
to
death
,
which
is
good
Catholike
Doctrine
:
but
that
you
may
perceiue
how
necessary
the
good
dispositions
before
mentioned
be
to
iustification
,
you
shall
find
if
you
consider
wel
al
circumstances
,
not
one
of
them
to
haue
bin
wanting
in
that
good
Theefes
conuersion
.
First
,
that
he
stood
in
feare
of
Gods
iust
iudgment
,
appeares
by
these
his
words
,
to
his
fellow
,
Doest
thou
not
feare
God
,
&c.
He
had
hope
to
be
saued
by
Christ
,
out
of
which
he
said
:
O
Lord
remember
me
,
when
thou
commest
into
thy
Kingdome
:
By
both
which
speeches
is
shewed
also
his
faith
both
in
God
,
that
he
is
the
gouernour
and
iust
iudge
of
the
world
,
and
in
Christ
,
that
he
was
the
Redeemer
of
mankind
.
His
repentance
and
confession
of
his
fault
,
is
laid
downe
in
this
:
And
we
trulie
suffer
worthilie
:
His
charity
towards
God
and
his
neighbour
,
in
reprehending
his
fellowes
blasphemie
,
in
defending
Christs
innocency
:
and
in
the
middest
of
his
greatest
disgraces
,
and
raging
enemies
,
to
confesse
him
to
be
King
of
the
world
to
come
:
out
of
all
which
we
may
gather
also
,
that
he
had
a
full
purpose
to
amend
his
life
,
and
to
haue
taken
such
order
for
his
recouery
,
as
it
should
please
Christ
his
Sauiour
to
appoint
.
So
that
he
lacked
not
any
one
of
those
dispositions
,
which
the
Catholike
Church
requires
to
iustification
.
speaker
A.
W.
Your
discourse
of
the
theeues
vertues
and
good
workes
,
doth
not
refute
the
truth
of
Master
Perkins
allegation
;
but
,
if
it
doe
any
thing
,
condemnes
Origens
iudgement
of
him
.
As
for
the
dispositions
you
often
mention
,
doubtlesse
if
Origen
had
thought
that
any
such
had
been
necessarie
,
or
respected
by
God
,
in
the
iustification
of
that
theefe
,
he
would
neuer
haue
said
,
that
he
was
iustified
without
workes
,
that
did
so
many
good
workes
in
so
short
a
time
.
speaker
D.
B.
P.
Now
that
,
that
great
Doctor
Origen
meant
not
to
exclude
any
of
these
good
qualites
out
of
the
companies
of
faith
;
is
apparant
:
by
that
which
he
hath
written
on
the
next
Chapter
:
where
he
saith
.
That
faith
cannot
be
imputed
to
iustice
,
to
such
as
beleeue
in
Christ
,
vnlesse
they
Rom.
4.
doe
withall
put
off
the
old
man
,
and
a
little
before
more
plainely
saying
:
I
thinke
that
faith
is
the
first
beginning
of
saluation
,
hope
is
proceeding
in
the
building
,
but
the
toppe
and
perfection
of
the
whole
worke
,
is
charitie
.
speaker
A.
W.
Neither
doe
we
meane
to
exclude
such
qualities
.
For
they
come
together
,
but
are
not
of
like
vse
,
nor
to
the
same
purpose
.
Both
the
sentences
you
alleage
out
of
him
wee
approoue
;
that
faith
which
is
without
sanctification
,
cannot
instifie
;
that
faith
is
not
all
that
is
required
to
saluation
;
but
all
graces
of
regeneration
are
to
be
laboured
for
and
obtained
,
before
wee
can
come
to
heauen
.
And
by
this
wee
may
see
,
that
as
the
Fathers
,
so
Origen
also
makes
a
difference
betwixt
iustification
,
where
faith
onely
is
respected
,
and
saluation
,
to
which
all
vertues
are
required
.
III.
Difference
.
speaker
W.
P.
The
third
difference
about
iustification
is
concerning
this
point
,
namely
how
far
forth
good
workes
are
required
thereto
.
The
doctrine
of
the
Church
of
Rome
is
,
that
there
be
two
kinds
of
iustification
:
the
first
and
second
,
as
I
haue
said
.
The
first
is
,
when
one
of
an
euill
man
is
made
a
good
man
:
and
in
this
,
workes
are
wholy
excluded
,
it
being
wholy
of
grace
.
The
second
is
,
when
a
man
of
a
iust
man
is
made
more
iust
.
And
this
they
will
haue
to
proceede
from
workes
of
grace
:
for
(
say
they
)
as
a
man
when
he
is
once
borne
can
by
eating
and
drinking
make
himselfe
a
bigger
man
,
though
he
could
not
at
the
first
make
himselfe
a
man
:
euen
so
a
sinner
hauing
his
first
iustification
,
may
afterward
by
grace
make
himselfe
more
iust
.
Therefore
they
hold
these
two
things
:
I.
That
good
works
are
meritorious
causes
of
the
second
iustification
,
which
they
tearme
Actuall
:
II.
that
good
workes
are
meanes
to
increase
first
iustification
,
which
they
call
Habituall
.
Now
let
vs
see
how
far
forth
we
must
ioyne
with
them
in
this
point
.
Our
consent
therefore
stands
in
three
conclusions
.
I.
That
good
workes
done
by
them
that
are
iustified
doe
please
God
,
and
are
approoued
of
him
,
and
therefore
haue
a
reward
.
II.
Good
workes
are
necessarie
to
saluation
two
waies
:
first
,
not
as
causes
thereof
,
either
conseruant
,
adiuvant
,
or
procreant
:
but
onely
as
consequents
of
faith
:
in
that
they
are
inseparable
companions
and
fruits
of
that
faith
,
which
is
indeede
necessarie
to
saluation
.
Secondly
,
they
are
necessarie
as
markes
in
a
way
,
and
as
the
way
it selfe
directing
vs
vnto
eternall
life
.
III.
Wee
hold
and
beleeue
,
that
the
righteous
man
,
is
in
some
sort
iustified
by
works
,
for
so
the
holie
Ghost
speaketh
plainely
and
truely
,
Iam.
2.
21.
That
Abraham
was
iustified
by
workes
.
speaker
D.
B.
P.
M.
Perkins
first
graunteth
,
that
good
workes
doe
please
God
,
and
haue
a
temporall
reward
.
Temporall
is
of
your
foysting
in
as
if
we
denied
good
works
rewarded
in
heauen
.
2.
That
they
are
necessary
to
saluation
,
not
as
the
cause
thereof
,
but
either
as
markes
in
a
way
to
direct
vs
towards
saluation
:
or
as
fruites
and
signes
of
righteousnesse
,
to
declare
one
to
be
iust
before
men
:
all
which
he
shuffleth
in
,
rather
to
delude
our
arguments
,
then
for
that
they
esteeme
much
of
good
workes
,
which
they
hold
to
be
no
better
then
deadly
sinnes
.
speaker
A.
W.
This
is
no
good
dealing
to
foyst
in
temporall
;
as
if
you
would
haue
men
suspect
,
that
we
allow
good
workes
no
reward
in
heauen
.
It
had
been
enough
for
you
to
leaue
out
his
words
,
as
you
doe
,
and
thrust
in
your
owne
,
without
adding
at
your
pleasure
.
But
these
are
popish
shifts
.
Whereof
you
presently
affoord
vs
another
example
,
by
putting
in
these
words
;
Before
men
,
to
make
the
world
beleeue
,
that
we
giue
no
place
to
good
works
in
the
sight
of
God
:
whereas
[
](A15735-e53150-b)o
o
Pag.
93.
88.
Master
Perkins
professeth
,
that
Abraham
was
iustified
by
works
euen
before
God
;
not
onely
before
men
,
as
you
write
.
speaker
A.
W.
To
this
you
adde
in
the
third
place
a
shamelesse
slander
,
[
](A15735-e53210-b)p
p
12.
Art.
part.
2.
art.
against
your
owne
knowledge
,
that
we
hold
good
workes
to
be
no
better
than
deadly
sinnes
:
whereas
wee
teach
,
that
those
that
are
indeed
good
workes
,
are
able
to
iustifie
a
man
perfectly
in
the
presence
of
God
,
and
to
deserue
euerlasting
life
.
Yea
we
maintaine
,
that
the
imperfect
workes
of
the
regenerate
,
are
brought
foorth
by
the
grace
of
Gods
spirit
,
and
,
for
all
their
imperfection
,
are
accepted
,
and
shall
be
rewarded
by
God
our
Father
in
heauen
.
speaker
W.
P.
Thus
farre
we
ioyne
with
them
:
and
the
very
difference
is
this
.
They
say
,
we
are
iustified
by
works
,
as
by
causes
thereof
:
wee
say
that
wee
are
iustified
by
works
,
as
by
signes
and
fruites
of
our
iustification
before
God
,
and
no
otherwise
:
and
in
this
sense
must
the
place
of
S.
Iames
be
vnderstood
,
that
Abraham
was
iustified
,
that
is
,
declared
and
made
manifest
to
bee
iust
indeede
by
his
obedience
,
and
that
euen
before
God
.
Now
that
our
doctrine
is
the
truth
,
it
will
appeare
by
reasons
on
both
parts
.
speaker
D.
B.
P.
The
maine
difference
then
betweene
vs
,
consisteth
in
this
,
whether
good
workes
be
the
true
cause
indeed
,
of
the
increase
of
our
righteousnes
,
which
we
call
the
second
iustification
,
or
whether
they
be
onelie
fruits
,
signes
,
or
markes
of
it
.
speaker
A.
W.
The
maine
difference
,
as
Master
Perkins
propounds
it
,
is
,
whether
we
be
iustified
by
works
,
as
by
causes
meritorious
of
our
iustification
;
not
,
whether
they
bee
the
true
cause
of
our
second
iustification
;
which
he
denies
wholy
,
as
a
deuice
of
yours
.
And
indeede
they
[
](A15735-e53340-b)q
q
Sander
.
de
iustif.
lib.
6.
c.
4.
pag.
647.
that
haue
more
neerely
sifted
this
branne
,
haue
found
that
there
is
but
one
iustification
;
because
faith
and
workes
make
one
righteousnes
,
begun
by
●aith
,
and
increased
and
perfected
by
workes
.
Iustification
(
saith
[
](A15735-e53360-b)r
r
Andrad
Orthod.
e
plic
.
lib.
6.
pag.
462.
Andradius
the
great
champion
of
the
Councill
of
Trent
)
consists
of
two
parts
;
forgiuenes
of
sinnes
,
and
obedience
to
the
law
.
[
](A15735-e53390-b)s
s
Stapleton
.
promptu
.
Cathol.
ad
Ioa.
8.
57.
Stapleton
speakes
more
plaine
:
The
Catholikes
say
,
that
a
man
is
iustified
by
faith
,
and
workes
,
as
by
the
formall
cause
.
So
that
,
according
to
your
popish
diuinitie
,
workes
are
not
onely
the
meritorious
efficient
cause
of
our
iustification
,
but
the
formall
cause
also
;
as
Stapleton
directly
affirmes
.
speaker
D.
B.
P.
M.
Perkins
pretends
to
proue
,
that
they
are
no
cause
of
the
increase
of
our
iustice
:
and
yet
frames
not
one
argument
directly
to
that
purpose
:
but
repeates
those
obiections
,
and
proposeth
them
now
at
large
,
which
he
made
before
,
against
the
first
iustification
:
the
which
although
impertinent
to
this
place
,
yet
I
will
solue
them
first
,
and
then
set
downe
our
owne
.
speaker
A.
W.
This
pretence
is
none
of
his
;
who
would
neuer
denie
,
that
our
inherent
righteousnes
is
increased
though
not
meritoriously
)
by
our
holy
actions
,
which
make
vs
euery
day
more
and
more
fit
to
serue
and
please
God
.
But
Master
Perkins
vnderstanding
your
opinion
,
better
than
your selfe
will
be
knowne
to
doe
,
frames
his
reason
against
this
position
;
That
workes
are
part
of
that
righteousnes
,
which
we
must
pleade
before
God
,
for
the
deseruing
of
euerlasting
life
:
or
,
that
our
iustification
before
God
,
is
partly
of
workes
,
and
partly
of
faith
:
which
is
the
doctrine
of
your
Church
,
howsoeuer
by
you
it
be
blanched
.
Our
reasons
.
speaker
W.
P.
I.
Rom.
3.
28.
We
conclude
that
a
man
is
iustified
by
faith
without
the
workes
of
the
law
.
Some
answer
,
that
ceremoniall
workes
bee
excluded
here
:
some
,
that
morall
workes
:
some
,
works
going
before
faith
.
But
let
them
deuise
what
they
can
for
themselues
:
the
truth
is
,
that
Paul
excludeth
all
workes
whatsoeuer
,
as
by
the
text
will
appeare
.
For
vers.
24.
hee
saith
,
We
are
iustified
freely
by
his
grace
:
that
is
,
by
the
meere
gift
of
God
:
giuing
vs
to
vnderstand
,
that
a
sinner
in
his
iustification
is
meerely
passiue
,
that
is
,
doing
nothing
on
his
part
whereby
God
should
accept
him
to
life
euerlasting
.
speaker
D.
B.
P.
Ans.
The
Apostle
there
speakes
of
the
iustification
of
a
sinner
:
for
he
saith
before
,
that
he
hath
proued
both
Iew
,
and
Greeke
,
to
be
vnder
sinne
;
and
that
all
haue
sinned
,
and
need
the
glory
of
God
:
Wherefore
this
place
appertaines
not
vnto
the
second
iustification
:
and
excludes
only
either
workes
of
the
law
,
as
not
necessarie
vnto
the
first
iustification
of
a
sinner
:
against
the
Iewes
who
thought
and
taught
them
to
be
necessary
:
of
else
against
the
Gentiles
any
worke
of
ours
,
from
being
any
meritorious
cause
of
that
first
iustification
:
for
we
acknowledge
ve●●e
willingly
(
as
you
haue
heard
often
before
)
that
euery
sinner
is
iustified
freely
of
the
meere
grace
of
God
,
through
the
merit
of
Christ
only
,
and
See
the
point
of
freewill
.
without
any
merit
of
the
sinner
himselfe
.
speaker
A.
W.
Your
answere
of
the
second
instification
is
idle
,
because
the
distinction
,
as
I
haue
shewed
,
is
vaine
.
Master
Perkins
prooueth
,
that
iustification
is
wholy
of
faith
,
because
[
](A15735-e53710-b)t
t
Rom.
3.
28
the
Apostle
excludeth
workes
from
it
:
whereas
you
teach
,
that
faith
and
workes
together
make
vp
that
iustice
or
righteousnes
,
whereby
a
man
is
iustified
before
God
.
speaker
D.
B.
P.
And
yet
is
not
a
sinner
(
being
of
yeares
of
discretion
,
)
meerely
passiue
in
that
his
iustification
,
as
M
Perkins
very
ab●urdly
saith
:
for
in
their
owne
opinion
he
must
beleeue
(
which
is
an
action
:
)
and
in
ours
not
only
beleeue
,
but
also
Hope
,
Loue
,
and
Repeet
.
speaker
A.
W.
Master
Perkins
makes
not
a
sinner
meerely
passiue
in
his
iustification
,
but
in
receiuing
the
gift
of
faith
;
and
in
being
stirred
vp
to
beleeue
.
And
yet
is
he
not
in
these
neither
passiue
,
as
fondly
you
imagine
we
say
:
for
he
heares
,
and
sometimes
meditates
,
feares
,
hopes
&c.
but
in
this
respect
he
is
said
to
bee
passiue
,
because
his
yeelding
to
beleeue
,
proceedes
not
from
any
strength
of
his
free
will
,
vpon
the
good
motion
inspired
,
but
from
the
spirit
of
God
inclining
him
ineuitably
,
to
beleeue
freely
.
speaker
W.
P.
And
vers.
27.
he
saith
,
iustification
by
faith
excludeth
all
boasting
,
and
therefore
all
kind
of
workes
are
thereby
excluded
:
and
speciallie
such
as
are
most
of
all
the
matter
of
boasting
,
that
is
,
good
works
.
For
if
a
sinner
,
after
that
hee
is
iustified
by
the
merit
of
Christ
,
were
iustified
more
by
his
owne
workes
,
then
might
hee
haue
some
matter
of
boasting
in
himselfe
.
speaker
D.
B.
P.
And
this
kind
of
iustification
excludeth
all
boasting
in
our selues
,
as
well
as
theirs
.
For
as
they
must
giant
,
that
they
may
not
bragge
of
their
faith
,
although
it
be
an
act
of
theirs
so
necessa●ily
required
at
their
iustification
,
that
without
it
,
they
could
not
be
iustified
:
euen
so
let
them
thinke
of
the
rest
of
those
good
preparations
,
which
we
hold
to
be
necessarie
,
that
we
cannot
truely
bpast
of
them
,
as
though
they
came
of
our selues
,
but
we
confesse
all
these
good
inspirations
,
as
all
other
good
,
to
descend
from
the
bounteous
liberality
of
the
●ather
of
lights
:
and
For
the
yeelding
of
our
consent
to
them
;
we
can
no
more
vaunt
,
then
of
consenting
vnto
●aith
,
all
which
is
no
more
then
if
a
man
be
mired
in
a
lake
,
and
vnable
of
himselfe
to
get
out
,
would
be
content
that
another
of
his
goodnesse
should
helpe
him
out
of
it
.
speaker
A.
W.
From
this
ariseth
the
true
difference
betwixt
you
and
vs
,
concerning
boasting
;
that
we
haue
nothing
left
vs
to
brag
of
;
because
not
onely
the
abilitie
,
but
the
very
act
of
beleeuing
is
brought
to
passe
by
Gods
spirit
in●uitably
:
but
your
many
actions
of
fearing
,
hoping
,
repenting
,
louing
,
beleeuing
,
are
caused
by
your
owne
free
will
,
without
any
certaintie
of
euent
on
Gods
part
,
as
a
cause
thereof
.
speaker
D.
B.
P.
Yet
obserue
by
the
way
:
that
S.
Paul
forbiddeth
not
all
glorying
or
boasting
:
For
he
●orieth
in
the
hope
of
glorie
of
the
Sonne
of
God
,
and
in
Rom.
5.
2.
Cor.
10.
2.
Cor.
12.
his
tribulations
:
Againe
,
He
defiueth
that
we●
may
glorie
in
measure
,
and
that
he
might
glory
in
his
power
.
And
that
he
was
constrained
to
glory
in
his
visions
and
reuolations
:
So
that
a
good
Christian
may
glory
in
our
Lord
,
and
in
his
heauenly
gifts
,
so
it
be
in
measure
,
and
due
season
.
Acknowledging
them
from
whence
they
come
.
But
to
boast
and
say
that
either
God
needed
vs
,
or
that
our
good
parts
were
cause
,
that
God
called
vs
first
to
his
seruice
,
is
both
false
,
and
vtterly
vnlawfull
.
speaker
A.
W.
The
Apostle
excludes
no
boasting
,
but
in
a
mans
selfe
;
and
all
that
he
must
needs
shut
out
,
if
he
will
reserue
Gods
glorie
entire
to
him
.
For
he
that
may
truly
say
,
that
he
is
beholding
to
his
own
free
will
for
his
iustification
(
as
he
may
,
who
by
the
good
vse
of
it
,
at
his
choise
▪
without
being
certainly
inclined
thereto
by
the
spirit
,
procured
his
own
iustification
)
hath
cause
to
boast
of
his
owne
goodnes
,
not
caused
by
God
,
in
respect
of
the
act
of
beleeuing
.
Now
he
that
boasts
of
the
inheritance
of
heauen
,
which
God
onely
hath
prouided
for
him
;
and
fitted
him
to
,
boasteth
not
of
himselfe
,
[
](A15735-e54010-b)u
u
Rom.
5.
23.
though
in
the
middest
of
tribulations
he
breake
out
into
this
boasting
.
But
how
proou●●
this
,
that
therefore
all
boasting
is
not
forbidden
in
the
matter
of
iustification
?
To
which
[
](A15735-e54020-b)x
x
2.
Cor.
10.
●3
.
the
next
place
alleaged
,
no
way
belongs
,
being
spoken
by
the
Apostle
of
himselfe
,
in
respect
of
those
gifts
that
God
had
bestowed
vpon
him
,
for
the
worke
of
his
ministerie
.
The
[
](A15735-e54030-b)y
y
2.
Cor.
●…
.
last
being
of
the
same
nature
,
is
so
farre
from
prouing
the
lawfulnes
of
boasting
,
that
the
[
](A15735-e54040-b)z
z
Vers.
1.
5.
1.
Apostle
is
saine
to
excuse
himselfe
for
it
,
as
a
thing
inexpedient
.
But
howsoeuer
,
it
can
by
no
meanes
prooue
,
that
the
Apostle
shuts
not
all
boasting
out
of
iustification
.
speaker
W.
P.
And
that
wee
may
not
doubt
of
Pauls
meaning
,
consider
and
read
Eph:
2.
8.
9.
By
grace
(
saith
he
)
you
are
saued
through
faith
:
and
that
not
of
your selues
,
it
is
the
gift
of
God
:
not
of
works
,
least
any
man
should
boast
himselfe
.
Here
Paul
excludes
al
and
euery
worke
,
and
directly
workes
of
grace
themselues
;
as
appeares
by
the
reason
following
,
For
wee
are
his
workemanship
created
in
Christ
Iesus
vnto
good
works
:
which
God
hath
ordained
that
we
should
walke
in
them
.
Now
let
the
Papists
tell
me
,
what
bee
the
workes
which
God
hath
prepared
for
men
to
walke
in
,
and
to
which
they
are
regenerate
,
vnlesse
they
bee
the
most
excellent
workes
?
and
let
them
marke
,
how
Paul
excludes
them
wholy
from
the
worke
of
iustification
and
saluation
.
speaker
D.
B.
P.
Ephes.
2.
is
nothing
against
our
Doctrine
of
iustification
,
but
too
too
ignorantly
or
maliciously
cited
against
it
:
and
note
also
with
S.
Austin
,
that
faith
is
there
mentioned
,
to
exclude
all
merits
of
our
workes
,
which
Lib.
83.
q.
76.
went
before
and
might
seeme
to
the
simple
to
haue
been
some
cause
why
God
bestowed
his
first
grace
vpon
vs
:
but
no
vertuous
dispositions
requisite
for
the
better
preparation
to
the
same
grace
.
speaker
A.
W.
What
ignorance
or
malice
there
is
in
alleaging
this
text
against
your
doctrine
of
iustification
,
it
shal
appeare
by
and
by
:
in
the
meane
time
,
I
answere
concerning
Austin
;
first
,
[
](A15735-e54260-b)a
a
Aug.
lib.
qq
.
83.
q.
76.
that
in
the
place
you
name
,
there
is
neuer
a
word
of
the
sentence
in
question
.
Secondly
,
that
his
scope
in
that
treatise
is
no
more
,
but
to
shew
that
they
falsely
vnderstood
such
[
](A15735-e54270-b)b
b
Rom.
3.
27.
28.
places
of
the
Apostle
,
as
speake
against
iustification
by
workes
,
who
thinke
,
that
when
once
they
haue
beleeued
in
Christ
,
they
shall
be
saued
by
faith
,
though
they
liue
neuer
so
wickedly
.
Thirdly
,
to
refu●e
that
lewd
conceit
,
Aust●…
addes
,
that
the
Apostle
[
](A15735-e54300-b)c
c
Ad
hoc
potius
.
rather
therefore
saith
,
that
a
man
is
iustified
by
faith
,
without
the
works
of
the
law
;
because
he
would
haue
no
man
imagine
,
that
he
hath
obtained
iustification
by
faith
,
vpon
the
merit
of
his
former
workes
.
This
we
grant
to
be
true
;
but
not
all
that
the
Apostle
intendeth
.
For
it
cannot
be
doubted
,
but
that
he
confuteth
the
opinion
of
the
Iewes
and
Heathen
,
concerning
iustification
;
as
it
is
plaine
by
the
[
](A15735-e54320-b)d
d
Rom.
1.
&
2.
&
3.
three
first
chapters
.
Now
they
did
not
make
account
to
deserue
the
grace
of
iustification
at
Gods
hands
,
by
their
holy
and
vertuous
liuing
,
but
to
inherit
heauen
by
it
.
Neither
could
they
that
did
beleeue
,
so
much
flatter
themselues
,
as
to
dreame
,
that
their
good
deeds
in
particular
had
procured
that
fauour
;
when
it
was
easie
for
them
to
see
,
that
many
thousands
both
Iewes
and
Gentiles
,
as
good
,
or
better
than
[
](A15735-e54330-b)e
e
1.
Cor.
6.
10.
11.
diuers
of
themselues
,
for
vertuous
behauiour
,
notwithstanding
attained
not
to
this
iustification
.
Besides
,
if
we
mark
the
reasons
,
by
which
the
[
](A15735-e54340-b)f
f
Rom.
1.
&
2.
&
3.
Apostle
beates
down
their
pride
,
they
are
such
as
generally
concerne
all
both
Iewes
and
Gentiles
.
Adde
hereunto
,
that
Austin
speakes
no
further
for
the
vse
of
good
works
,
but
to
shew
,
that
they
are
necessarie
for
a
Christian
man
,
as
[
](A15735-e54360-b)g
g
Vacuam
esse
sidem
,
si
non
bene
operetur
.
without
which
his
faith
is
voide
and
idle
:
and
that
no
man
may
dreame
,
that
if
hee
beleeue
,
it
[
](A15735-e54380-b)h
h
Non
ad
eum
pertineat
bene
operari
.
pertaines
not
to
him
to
worke
well
:
which
are
the
words
that
immediatly
goe
before
these
you
bring
.
speaker
D.
B.
P.
And
therefore
very
fondly
doth
M.
Perkins
inferre
,
that
in
that
sentence
S.
Paul
speaketh
of
workes
of
grace
:
because
in
the
text
following
he
mentioned
good
workes
.
Whereas
the
Apostle
putteth
an
euident
distinction
betweene
those
two
kinde
of
works
,
signifying
the
first
.
To
be
of
ourselues
:
The
second
,
●o
proceede
from
vs
as
Gods
workmansh●o
,
created
in
Christ
Iesus
,
and
the
first
,
he
calleth
Workes
simplie
:
the
second
,
Good
workes
,
prepared
of
God
for
vs
to
walke
in
after
our
first
iustification
.
What
grosse
ignorance
then
was
it
,
to
take
these
two
so
distinct
manner
of
workes
,
for
the
same
,
and
to
ground
himself
so
boldly
vpon
it
.
speaker
A.
W.
Master
Perkins
saith
,
that
the
Apostle
barres
all
workes
before
and
after
grace
.
He
prooues
it
by
the
very
text
it self
.
The
reason
may
be
thus
more
plainly
propounded
;
We
are
not
saued
by
works
(
saith
[
](A15735-e54540-b)i
i
Eph.
2.
7.
8.
Vers.
9.
Vers.
10.
the
Apostle
)
that
no
man
may
boast
.
His
proofe
followeth
:
For
good
workes
are
appointed
by
God
for
vs
to
walke
in
,
for
which
purpose
he
hath
made
vs
anew
in
Iesus
Christ
.
That
this
tenth
verse
is
a
proofe
of
the
former
,
the
coniunction
(
for
)
declares
.
But
how
it
can
serue
to
that
purpose
,
if
the
two
verses
speake
of
diuers
kindes
of
works
,
some
iustifying
,
some
not
iustifying
,
neither
I
see
,
nor
(
I
thinke
)
you
can
shew
me
.
What
though
he
call
the
former
workes
simply
,
the
latter
good
workes
?
are
not
the
former
those
workes
which
the
law
morall
and
naturall
require
?
and
are
not
they
in
their
nature
good
workes
?
But
who
knoweth
not
,
that
by
workes
,
without
any
addition
,
workes
of
grace
,
after
iustification
,
are
signified
?
let
the
Apostle
[
](A15735-e54580-b)k
k
Iam.
2.
14.
17.
18.
20.
21.
22.
24.
25.
26.
Iames
speake
,
who
intreating
of
such
workes
,
and
naming
them
almost
in
euery
verse
,
doth
not
once
call
them
good
workes
,
but
workes
simply
.
speaker
W.
P.
II.
Gal.
5.
3.
If
ye
be
circumcised
,
ye
are
bound
to
the
whole
law
,
and
ye
are
abolished
from
Christ
.
Here
Paul
disputeth
against
such
men
as
would
be
saued
partly
by
Christ
,
and
partly
by
the
workes
of
the
law
:
hence
I
reason
thus
.
If
a
man
will
be
iustified
by
works
,
he
is
bound
to
fulfil
the
whole
law
,
according
to
the
rigour
thereof
:
that
is
Pauls
ground
.
I
now
assume
:
no
man
can
fulfill
the
law
according
to
the
rigour
thereof
:
for
the
liues
and
works
of
most
righteous
men
are
imperfect
,
and
stained
with
sinne
:
and
therefore
they
are
taught
euery
day
,
to
say
on
this
manner
:
forgiue
vs
our
debts
.
Again
,
our
knowledge
is
imperfect
,
and
therefore
our
faith
,
repentance
,
and
sanctification
is
answerable
.
And
lastly
the
regenerate
man
is
partly
flesh
,
and
partly
spirit
:
and
therefore
his
best
workes
are
partly
from
the
flesh
,
and
in
part
onely
spirituall
.
Thus
then
for
any
man
to
be
bound
to
the
rigour
of
the
whole
law
,
is
as
much
as
if
hee
were
bound
to
his
owne
damnation
.
speaker
D.
B.
P.
If
he
can
apply
the
text
prefixed
vnto
any
part
of
the
argument
,
Erit
mihi
magnus
Appollo
:
S.
Paul
onely
saith
in
these
words
:
That
if
you
be
circumcised
,
yee
are
bound
to
keepe
the
whole
law
of
Moses
.
M.
Perkins
,
That
if
a
man
will
be
iustified
by
workes
,
he
must
fulfill
the
rigour
of
the
S.
Paul
knew
no
other
law
,
hut
that
of
Moses
to
iustification
.
law
:
Which
are
as
iust
as
Germaines
lippes
,
as
they
say
:
But
M.
Perkins
sayes
that
it
is
S.
Paules
ground
:
but
he
is
much
deceiued
,
for
the
Apostles
ground
is
this
.
That
circumcision
is
as
it
were
a
profession
of
Iudaisme
,
and
therefore
he
that
would
be
circumcided
,
did
make
himselfe
subiect
vnto
the
whole
law
of
the
Iewes
.
Of
the
possibilities
of
fulfilling
the
law
,
because
M.
Perkins
toucheth
so
often
that
string
,
shall
be
treated
in
a
distinct
question
,
as
soone
as
I
haue
dispatched
this
.
speaker
A.
W.
Master
Perkins
vnderstood
his
owne
minde
in
this
,
and
other
arguments
,
better
than
I
can
doe
,
and
so
could
haue
affoorded
better
answers
for
his
defence
.
Yet
thus
much
I
may
say
,
that
the
text
of
¹
the
Apostle
may
be
applied
to
the
proposition
;
because
they
that
would
be
circumcised
,
Gal.
5.
3.
would
be
iustified
by
the
workes
of
the
law
.
Whereupon
it
followeth
,
that
he
that
will
be
iustified
by
workes
,
is
bound
to
keepe
the
whole
law
.
For
so
the
Apostle
saith
of
them
that
will
be
iustified
by
circumcision
.
speaker
W.
P.
III.
Election
to
saluation
is
of
grace
without
workes
:
therefore
the
iustification
of
a
sinner
is
of
grace
alone
without
workes
.
For
it
is
a
certaine
rule
,
that
the
cause
of
a
cause
,
is
the
cause
of
a
thing
caused
.
Now
grace
without
works
is
the
cause
of
election
,
which
election
is
the
cause
of
our
iustification
:
and
therefore
grace
without
workes
is
the
cause
of
our
iustification
.
speaker
D.
B.
P.
Ans.
That
election
is
of
grace
without
workes
,
done
of
our
owne
simple
forces
,
or
without
the
works
of
Moses
law
:
but
not
without
prouision
of
good
workes
issuing
out
of
faith
,
and
the
helpe
of
Gods
grace
,
as
shall
be
handled
more
largely
in
the
question
of
merits
.
speaker
A.
W.
This
answere
is
not
only
against
the
[
](A15735-e54970-b)m
m
Rom.
9.
10
,
11.
Apostle
Paul
,
and
[
](A15735-e54990-b)n
n
Aug.
Epist.
106.
Austins
exposition
of
him
,
but
also
contrarie
to
[
](A15735-e55010-b)o
o
Lombard
.
lib.
1.
dist.
41.
Lombard
,
[
](A15735-e55030-b)p
p
Thomas
.
1.
q
23.
art.
5.
&
in
1
senten
.
dist.
41.
q.
1.
art.
3.
&
qq
.
disp.
q
6.
de
praed.
art.
2.
&
ad
Rom.
9.
Thomas
,
[
](A15735-e55050-b)q
q
Bellarm.
de
gra.
&
lib.
arb.
lib.
2.
c.
10.
11.
&
seqq
.
Bellarmine
,
and
generally
the
learnedst
Papists
:
as
it
shall
appeare
,
if
this
writer
giue
occasion
.
speaker
W.
P.
IV.
A
man
must
first
be
fully
iustified
,
before
he
can
doe
a
good
worke
:
for
the
person
must
first
please
God
before
his
works
can
please
him
.
But
the
person
of
a
sinner
cannot
please
God
,
till
he
bee
perfectly
iustified
:
and
therefore
till
he
bee
iustified
,
hee
cannot
doe
so
much
as
one
good
worke
.
And
thus
good
works
cannot
be
any
meritorious
causes
of
iustification
,
after
which
they
are
both
for
time
,
and
order
of
nature
.
In
a
word
,
whereas
they
make
two
distinct
iustifications
:
wee
acknowledge
that
there
be
degrees
of
sanctification
,
yet
so
as
iustification
is
onely
one
,
standing
in
remission
of
sinnes
and
Gods
acceptation
of
vs
to
life
euerlasting
by
Christ
;
and
this
iustification
hath
no
degrees
but
is
perfect
at
the
very
first
.
OF
THE
SECOND
IVSTIFICATION
.
speaker
D.
B.
P.
THe
fourth
argument
.
A
man
must
be
fully
iustified
,
before
he
can
doe
a
good
worke
:
and
therefore
good
workes
cannot
goe
before
iustification
.
True
,
not
before
the
first
iustification
of
a
sinner
.
But
good
Sir
,
you
He
shewed
your
distinction
,
he
made
none
.
hauing
made
in
the
beginning
of
this
last
Article
a
distinction
betweene
the
first
and
second
iustification
:
And
hauing
before
discussed
the
first
,
and
the
second
now
remaining
,
and
expecting
you
,
why
did
you
not
say
one
word
of
it
,
the
matter
being
ample
and
well
worthy
the
handling
?
speaker
A.
W.
He
that
denieth
a
second
iustification
,
and
hath
disprooued
it
,
neede
not
stand
vpon
a
deuice
of
yours
,
how
worthy
the
handling
soeuer
you
thinke
it
.
speaker
D.
B.
P.
Albeit
you
will
not
willingly
confesse
any
second
iustification
as
you
say
:
Yet
had
it
been
your
partat
least
to
haue
disproued
such
arguments
as
we
bring
to
proue
a
second
iustification
:
Ye
acknowledge
that
there
be
degrees
of
sanctification
:
But
these
degrees
must
be
made
downeward
of
euill
,
worser
and
worst
:
for
if
all
our
sanctification
and
best
This
slaunder
hath
bin
often
disproued
.
Pag.
76.
workes
be
like
vnto
defiled
cloutes
,
and
no
better
then
deadly
sinnes
as
you
hold
else
where
,
let
any
wise
man
iudge
what
degrees
of
goodnesse
can
be
lodged
in
it
.
speaker
A.
W.
But
that
you
knew
none
of
your
side
doe
vse
to
reade
our
bookes
,
nor
dare
,
without
your
licence
;
neither
you
,
nor
other
of
your
Popish
complices
,
would
for
shame
write
in
this
sort
.
You
haue
been
often
answered
,
that
wee
acknowledge
inherent
righteousnesse
,
and
labour
for
,
and
(
by
the
grace
of
God
)
attaine
to
the
increase
of
it
,
in
some
measure
,
from
day
to
day
.
speaker
A.
W.
Againe
,
how
absurd
is
that
position
,
that
there
is
but
one
iustification
,
D.
B.
P.
Lib.
2.
con
.
souin
.
Epist.
81.
Epist
,
57.
Hom.
15.
in
Ezech.
whereby
they
take
fast
hold
on
Christs
righteousnes
,
which
can
neuer
after
,
be
either
lost
or
increased
?
Why
then
doe
you
with
your
brother
Jounuan
,
maintaine
,
that
all
men
are
equally
righteous
?
If
it
so
be
,
let
him
that
desireth
to
see
you
wel
coursed
,
read
S.
Hierome
,
S.
Amorose
,
S.
Augustine
,
S.
Gregorie
.
speaker
D.
B.
P.
We
maintaine
that
all
men
are
equally
righteous
,
in
regard
of
iustification
;
but
vnequally
,
in
respect
of
sanctification
.
Iouinian
is
rather
one
of
your
brood
,
who
hold
,
that
a
man
being
iustified
,
is
[
](A15735-e55410-b)r
r
Hieron
.
contra
Iouin
.
wholy
without
sin
,
euen
in
Gods
iudgement
.
At
least
you
must
needs
vphold
that
a
man
is
as
iust
and
righteous
at
his
first
conuersion
,
as
at
his
death
,
how
godly
a
life
soeuer
he
lead
:
against
which
I
will
put
downe
these
reasons
following
.
speaker
A.
W.
First
that
of
the
reuelations
.
Let
him
that
is
iust
be
yet
iustified
:
or
as
Cap.
22.
●ccles
.
18.
your
text
hath
it
.
He
that
is
righteous
,
let
him
be
more
righteous
.
speaker
D.
B.
P.
He
that
is
iustified
,
is
as
righteous
at
the
first
as
at
the
last
,
in
respect
of
iustification
;
but
not
inherent
righteousnes
or
sanctification
:
of
which
the
places
you
alleage
are
meant
,
and
therefore
need
no
further
answere
.
But
that
you
may
the
rather
see
our
desire
to
satisfie
you
,
I
will
speake
a
little
of
them
.
Iustified
,
in
[
](A15735-e55520-b)s
s
Reuel.
22.
11.
that
place
,
signifieth
to
proceede
in
doing
iustly
;
as
[
](A15735-e55530-b)t
t
Ribera
in
Apoc.
22.
11.
Ribera
the
Iesuite
proueth
,
by
the
opposition
in
the
other
part
of
the
sentence
:
Let
him
that
hurteth
,
hurt
still
,
that
is
,
goe
forward
in
your
hurting
(
saith
he
)
and
so
,
let
him
that
hurteth
no
bodie
,
but
giueth
euery
man
his
due
,
goe
forward
in
so
doing
.
Let
him
that
doth
good
(
saith
[
](A15735-e55580-b)u
u
Glossa
interlin
.
your
glosse
)
yet
[
](A15735-e55600-b)x
x
Impensiùs
inferat
.
doe
good
more
abundantly
.
Let
him
that
is
righteous
(
saith
[
](A15735-e55620-b)y
y
Cyprian
de
bono
patient
.
cap.
13.
&
testimon
.
ad
Quiri
.
lib.
3.
cap.
23.
Cyprian
in
two
places
)
doe
yet
more
righteous
things
;
and
him
that
is
holy
,
more
holy
.
The
[
](A15735-e55650-b)z
z
Aretas
Apoc.
22.
11.
Greeke
Scholiast
reade
it
thus
:
Let
him
that
is
righteous
,
[
](A15735-e55670-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
yet
worke
righteousnes
.
And
so
doe
the
[
](A15735-e55700-b)b
b
Testam
.
Graec.
Plantin
.
Greeke
Testaments
printed
by
Plantin
;
and
the
[
](A15735-e55720-b)c
c
Interlin
.
Bib.
Interlinear
Bible
too
;
so
that
there
is
not
so
much
as
the
word
,
iustified
,
in
some
of
your
owne
Greeke
copies
.
And
that
,
feare
not
to
be
iustified
euen
vntill
death
:
do
conuince
,
that
there
are
more
iustifications
then
one
,
and
that
a
man
may
increase
in
iustification
,
and
righteousnes
vntill
death
.
speaker
A.
W.
[
](A15735-e55790-b)d
d
Eccl.
18.
22.
That
of
Ecclesiasticus
would
haue
been
spared
,
till
you
haue
proued
that
booke
to
be
canonicall
,
which
you
know
we
deny
,
and
that
,
as
we
are
sure
,
with
the
consent
of
the
auncient
Church
:
at
least
you
should
not
haue
alleadged
it
with
so
grosie
an
error
in
the
translation
.
The
Greek
is
[
](A15735-e55800-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
differ
not
;
The
old
Latin
was
in
all
likelyhood
,
[
](A15735-e55830-b)f
f
Ne
veteris
.
Be
not
forbidden
,
or
hindered
,
as
it
may
appeare
by
[
](A15735-e55850-b)g
g
Vatabl●
〈◊〉
pe.
Ro●er
.
Steph.
Vatablus
edition
of
it
,
by
Robert
Stephens
;
[
](A15735-e55880-b)h
h
An●uerp
.
a
▪
pud
●iduam
Stelsij
anno
1572.
that
of
Antwerpe
,
and
that
[
](A15735-e55890-b)i
i
Biblia
cum
gloss
1506.
with
the
glosse
:
where
[
](A15735-e55900-b)k
k
Lyra
,
ne
prohibearis
.
Lyra
expounds
it
,
ne
prohibearis
.
[
](A15735-e55930-b)l
l
And●ad
.
Orthod.
explic.
lib.
6.
pag.
446.
Andradius
deliuers
it
thus
:
Let
there
be
nothing
that
may
hinder
thee
from
praying
alwaies
,
or
[
](A15735-e55960-b)m
m
Prohibeat
.
may
let
thee
from
being
iustified
,
euen
vntill
death
.
Some
ignorant
writer
that
copied
out
the
booke
,
finding
ne
veteris
,
be
not
let
,
and
mistaking
t
,
for
r
,
writ
,
ne
[
](A15735-e56020-b)n
n
Ne
verea●●s
.
vereris
,
feare
not
;
barbarously
,
against
true
Grammar
Latin
.
But
the
sense
also
,
not
onely
the
words
,
is
misconceiued
.
For
the
meaning
is
,
that
we
should
not
put
off
honestie
,
or
good
conuersation
to
our
last
end
.
[
](A15735-e56040-b)o
o
Ne
differas
iustum
probare
te
.
Vatablus
.
Put
not
off
till
death
,
to
prooue
thy selfe
a
righteous
man
,
saith
Vatablus
a
Papist
,
very
skilfull
in
the
tongues
,
and
sometimes
Hebrue
Reader
in
Paris
,
where
you
haue
the
very
word
,
which
[
](A15735-e56070-b)p
p
Bellarm.
d●
iusti●
.
lib.
4.
cap.
19.
Bellarmine
condemnes
in
Caluin
,
ne
differas
.
Which
also
Pagnin
vseth
,
a
notable
Linguist
and
a
Papist
;
[
](A15735-e56110-b)q
q
Nec
tuam
prob●tatem
differas
.
Put
not
off
thy
honestie
.
[
](A15735-e56130-b)r
r
Arias
Montanus
.
ne
expectes
.
Arias
Montanus
hath
the
sense
,
though
not
the
word
,
waight
not
.
[
](A15735-e56150-b)s
s
Stapleton
.
de
iustif.
proleg
.
2.
a●
lib.
5.
Stapleton
applieth
it
to
the
first
iustification
;
[
](A15735-e56170-b)t
t
Bellarm.
de
iust
.
vbi
supra
.
Prob.
4.
2.
Cor.
9.
Bellarmine
to
the
second
;
whose
reasons
I
will
answere
otherwhere
.
It
is
enough
for
the
present
,
that
a
second
iustification
cannot
be
prooued
out
of
these
two
places
.
speaker
A.
W.
Which
is
confirmed
,
where
it
is
said
:
that
the
path
of
a
iust
man
proceedeth
,
as
the
light
doth
vntill
it
be
perfect
day
;
Which
is
by
degrees
more
and
more
:
And
S.
Paul
teacheth
the
same
,
where
he
saith
to
men
that
giue
almes
plentifully
.
That
God
will
maltiplie
their
seede
,
and
augment
the
increases
of
the
fruits
of
their
iustice
.
This
[
](A15735-e56260-b)u
u
Prou.
4.
18.
place
proueth
not
,
that
there
is
a
second
iustification
,
but
either
that
the
light
of
the
righteous
continueth
,
or
at
the
most
,
that
it
increaseth
to
the
end
;
which
we
denynot
.
And
this
much
lesse
,
where
[
](A15735-e56280-b)x
x
2.
Cor.
9.
10.
the
Apostle
exhorteth
the
Corinthians
to
cheerefulnesse
in
liberalitie
to
the
poore
,
assuring
them
,
that
God
will
make
them
more
able
to
bring
forth
such
fruites
of
righteousnesse
,
by
multiplying
their
seede
and
their
store
.
Ye
shall
giue
them
bread
to
eate
(
saith
[
](A15735-e56300-b)y
y
Caietan
.
ad
2.
Cor.
9
10.
Caietan
)
and
[
](A15735-e56320-b)z
z
Deut.
28.
11.
seede
,
wherewith
to
sowe
againe
,
and
iust
or
honest
gaine
;
whereas
the
gaine
that
the
wicked
make
,
is
vniust
.
speaker
D.
B.
P.
Further
,
S.
Iames
doth
most
effectually
proue
this
increase
of
righteousnes
,
and
the
second
iustification
,
in
these
words
.
Abraham
our
Father
was
he
not
iustified
by
workes
,
offering
Isaac
his
sonne
vpon
the
Altar
?
That
he
speaketh
of
the
second
iustification
is
euident
:
for
Abraham
was
iustified
before
Isaac
was
borne
,
as
it
is
most
manifest
by
the
Scripture
it selfe
:
and
by
that
heroicall
act
,
of
not
sparing
his
onely
and
entirely
Cap.
2.
beloued
Sonne
,
[
](A15735-e56430-b)*
*
Not
his
iustification
.
Genes.
15.
Rom.
4.
his
iustice
was
much
augmented
.
And
the
Apostle
himselfe
seemeth
to
haue
foreseene
all
our
aduersaries
cauillation
,
and
to
haue
so
long
before
preuented
them
:
First
,
that
common
shift
of
theirs
(
that
this
worke
was
a
signe
,
or
the
fiuit
only
of
his
faith
,
and
no
companion
of
it
,
in
the
matter
of
iustification
)
is
formally
confuted
:
for
the
holy
Ghost
speaking
distinctly
of
both
,
his
faith
,
and
work
,
and
ioyning
them
both
in
this
act
of
iustification
,
attributeth
the
better
part
of
it
,
vnto
his
worke
:
thus
;
Seest
thou
that
faith
did
worke
with
his
workes
,
and
by
the
workes
the
saith
was
consummate
and
made
perfect
?
Which
he
doth
after
fitly
declare
by
a
similitude
,
comparing
faith
to
the
body
,
and
good
workes
to
the
soule
:
which
giue
life
and
lustre
to
faith
,
otherwise
faith
is
of
little
value
and
estimation
with
God
.
speaker
A.
W.
Though
there
is
enough
said
before
,
for
the
cleering
of
[
](A15735-e56490-b)a
a
Iam.
2.
21.
this
place
;
yet
perhaps
it
shal
not
be
amisse
to
follow
him
in
these
seueral
poynts
.
That
he
speaketh
not
of
the
same
iustification
which
Paul
doth
,
it
is
plaine
:
but
not
that
he
meaneth
your
second
iustification
,
whereby
the
former
is
made
perfit
to
deserue
euerlasting
life
.
When
we
say
works
are
no
companions
of
faith
in
iustification
,
we
do
not
say
,
they
are
not
present
,
but
that
they
do
not
iustifie
:
neither
speak
we
of
testifying
our
iustification
by
workes
,
as
the
Apostle
here
doth
,
but
of
that
which
you
call
the
first
iustification
;
to
which
questionlesse
this
fact
of
Abraham
,
in
your
own
iudgment
,
did
not
appertaine
.
But
he
ioyneth
faith
and
workes
together
.
How
should
they
be
seuered
;
when
there
is
no
holy
action
,
performed
in
any
part
of
our
life
,
but
proceedeth
from
faith
,
which
[
](A15735-e56520-b)b
b
Suapte
natura
.
Caietan
.
ibi
.
of
it
owne
nature
,
worketh
by
loue
?
now
faith
is
not
said
to
be
perfited
by
workes
,
as
if
it
did
iustifie
a
man
by
them
,
(
for
then
had
it
not
iustified
Abraham
,
till
this
great
worke
was
wrought
)
but
because
the
act
is
the
proose
of
the
perfection
of
the
vertue
.
Wherupon
it
followeth
in
the
text
,
[
](A15735-e56540-b)c
c
Iam.
2.
23.
That
by
this
worke
the
Scripture
was
fulfilled
,
which
had
testified
that
Abraham
was
iustified
by
faith
.
For
now
it
manifestly
appeared
,
that
the
testimony
was
true
;
Abraham
making
it
cleare
to
all
the
world
,
that
he
had
true
faith
indeed
:
that
is
(
saith
Caieton
)
such
a
faith
,
as
[
](A15735-e56590-b)d
d
Non
renuentem
,
sed
pa●atam
opera●
.
Caietan
.
ibi
.
would
not
refuse
,
but
was
re●die
to
bring
forth
good
workes
.
And
(
in
his
opinion
)
this
is
that
,
which
Iames
saith
,
that
we
are
not
iustified
by
a
barren
faith
,
but
by
a
faith
fruitfull
in
good
workes
.
speaker
D.
B.
P.
Which
S.
Paul
also
teacheth
atlarge
,
among
other
speeches
including
this
:
1.
Cor.
13.
That
if
he
should
haue
all
faith
,
and
wanted
charitie
,
he
were
nothing
:
And
comparing
faith
and
charity
together
,
defineth
expresly
,
that
charitie
is
the
greater
vertue
:
Which
charity
is
the
fountaine
of
all
good
workes
.
And
so
by
this
preferring
these
works
of
charity
before
faith
,
he
doth
stop
the
other
starting
hole
of
the
Protestants
,
that
Abraham
forsooth
was
iustified
before
God
,
by
only
faith
:
but
was
declared
iust
before
men
by
his
workes
:
For
if
God
esteeme
more
of
charity
,
then
of
our
faith
,
a
man
is
more
iustified
before
God
by
charity
,
then
by
faith
.
speaker
A.
W.
God
esteemeth
more
of
Charity
,
for
the
vse
of
our
conuersation
amongst
men
,
but
of
faith
for
our
iustification
.
And
indeed
it
is
a
greater
honor
to
God
,
for
a
man
wholy
to
renounce
himselfe
,
and
rest
vpon
him
for
iustification
,
then
to
loue
God
,
in
hope
of
such
a
fauour
to
be
receiued
vpon
our
being
so
prepared
.
speaker
D.
B.
P.
Againe
,
in
the
very
place
where
this
noble
fact
is
recorded
,
to
shew
how
acceptable
it
was
to
God
himselfe
,
it
is
said
in
the
person
of
God
;
Now
I
know
that
thou
louest
me
:
and
to
conuince
all
obstinate
cauilling
,
Gen.
22.
is
it
not
said
that
his
faith
did
in
this
very
fact
cooperate
with
his
works
,
and
that
the
worke
made
his
faith
perfect
?
which
coniunction
of
both
of
them
together
,
doth
demonstrate
that
he
speaketh
o●
his
iustification
We
graunt
he
doth
.
before
God
;
adding
also
,
That
he
was
therefore
called
the
friend
of
God
.
Which
could
not
haue
been
,
if
thereby
he
had
been
only
declared
iust
before
men
:
and
thus
doth
S.
Augustine
reconcile
the
two
places
of
the
Apostles
,
S.
Paul
,
and
S.
Iames
,
which
seeme
contrary
.
S.
Paul
saying
that
a
man
is
iustified
by
faith
,
without
workes
and
S.
Iames
,
that
a
man
is
iustified
by
works
,
and
not
by
faith
only
.
That
S.
Paul
speaketh
of
works
which
goe
before
saith
,
such
as
we
of
our
owne
forces
,
without
the
helpe
of
grace
are
able
to
doe
:
and
such
he
saith
not
to
deserue
our
first
iustification
.
But
S.
Iames
disp●teth
of
workes
,
which
sollow
faith
,
and
issue
out
of
our
soules
,
now
garnished
with
grace
,
and
such
he
holdeth
vs
to
be
iustified
by
,
that
is
,
made
more
and
more
iust
:
See
the
place
.
He
saith
directhe
,
Lib.
83.
quaest.
q.
76.
Serm.
16.
de
verb.
Apos
.
that
we
are
iustified
,
and
that
this
iusuce
doth
increase
,
whiles
it
doth
proceed
and
profit
.
speaker
A.
W.
This
labour
might
haue
bin
saued
.
For
we
grant
,
that
Abraham
by
this
glorious
fact
was
iustified
euen
before
God
,
that
is
,
was
knowne
to
be
iustified
,
or
to
haue
true
faith
;
as
he
[
](A15735-e56940-b)e
e
Gen.
22.
12.
was
known
to
feare
God
by
it
,
not
that
God
was
ignorant
before
,
either
of
his
faith
,
or
feare
,
but
because
it
pleased
him
,
by
this
deed
to
take
as
it
were
speciall
notice
of
them
both
,
as
men
doe
.
That
righteousnes
is
increased
by
holie
actions
,
I
shewed
before
,
and
that
therefore
we
are
iustified
by
them
,
that
is
,
more
sanctified
.
speaker
D.
B.
P.
Nothing
then
is
more
certaine
and
cleare
,
then
that
our
iustification
may
daily
be
augmented
:
and
it
seemeth
to
me
,
that
this
also
be
granted
in
their
opinion
:
for
they
holding
faith
to
be
the
only
instrument
of
iustification
,
cannot
deny
,
but
that
there
are
many
degrees
of
faith
,
it
is
so
plainely
taught
in
the
word
:
O
yee
of
little
faith
.
And
then
a
little
after
,
I
haue
not
found
so
great
faith
in
Israell
:
And
O
Lord
increase
our
saith
:
Math.
8.
Luk.
19.
and
many
such
like
,
where
many
different
degrees
of
faith
are
mentioned
.
How
then
can
the
iustification
which
depends
vpon
that
faith
,
not
be
correspondent
vnto
that
diuersity
of
faith
,
but
all
one
?
Againe
,
M.
Perkins
deliuereth
plainly
,
That
men
at
the
first
,
are
not
so
well
assured
Pag.
54.
of
their
saluation
,
as
they
are
afterward
;
If
then
in
the
certainety
of
their
saluation
,
which
is
the
prime
effect
of
their
iustification
,
they
put
degrees
,
they
must
perforce
allow
them
in
the
iustification
it selfe
.
speaker
A.
W.
Degrees
of
faith
we
deny
not
;
but
increase
of
iustification
thereupon
,
except
it
be
in
our
feeling
.
In
which
respect
,
it
receiueth
continuall
growth
,
but
in
it selfe
it
cannot
,
because
God
doth
[
](A15735-e57090-b)f
f
Rom.
4.
3.
5.
account
faith
to
vs
for
righteousnes
,
and
forgiue
our
sinnes
,
not
by
halues
,
but
fully
vpon
the
least
measure
of
true
beleeuing
.
Obiections
of
Papists
.
speaker
W.
P.
Psal.
7.
8.
Iudge
me
according
to
my
righteousnesse
.
Hence
they
reason
thus
;
if
Dauid
bee
iudged
according
to
his
righteousnesse
,
then
may
hee
be
iustified
thereby
;
but
Dauid
desires
to
be
iudged
according
to
his
righteousnesse
:
and
therefore
he
was
iustified
thereby
.
Answ.
There
be
two
kinds
of
righteousnes
,
one
of
the
person
,
the
other
of
the
cause
or
action
.
The
righteousnesse
of
a
mans
person
,
is
,
whereby
it
is
accepted
into
the
fauour
of
God
into
life
eternall
.
The
righteousnes
of
the
action
or
cause
is
,
when
the
action
or
cause
is
iudged
of
God
to
be
good
and
iust
.
Now
Dauid
in
this
Psalme
,
speaketh
onely
of
the
righteousnesse
of
the
action
,
or
innocencie
of
his
cause
,
in
that
hee
was
falslie
charged
to
haue
sought
the
kingdome
.
In
like
manner
it
is
said
of
Phineas
,
Psalm
.
166.
31.
that
his
fact
in
killing
Zimri
and
Cosbie
,
was
imputed
to
him
for
righteousnesse
:
not
because
it
was
a
satisfaction
to
the
lawe
,
the
rigour
whereof
could
not
be
fulfilled
in
that
one
worke
,
but
because
God
accepted
of
it
as
a
iust
worke
,
and
as
a
token
of
his
righteousnes
and
zeale
for
Gods
glorie
.
Obiect
.
II.
The
Scripture
saith
in
sundrie
places
,
that
men
are
blessed
which
doe
good
workes
.
Psal.
119.
1.
Blessed
is
the
man
that
is
vpright
in
heart
,
and
walketh
in
the
law
of
the
Lord
.
Ans.
The
man
is
blessed
that
endeauoureth
to
keepe
Gods
commaundements
.
Yet
is
he
not
blessed
simply
,
because
he
doth
so
;
but
because
he
is
in
Christ
,
by
whom
he
doth
so
:
and
his
obedience
to
the
lawe
of
God
is
a
signe
thereof
.
Obiect
.
III.
When
man
confesseth
his
sinnes
and
humbleth
himselfe
by
prayer
and
fasting
,
Gods
wrath
is
pacified
and
staied
:
therefore
prayer
and
fasting
are
causes
of
iustification
before
God
.
Answ.
Indeed
men
that
truly
humble
themselues
by
prayer
and
fasting
,
doe
appease
the
wrath
of
God
:
yet
not
properly
by
these
actions
,
but
by
their
faith
expressed
and
testified
in
them
,
whereby
they
apprehend
that
which
appeaseth
Gods
wrath
,
euen
the
merites
of
Christ
in
whom
the
Father
is
well
pleased
:
and
for
whose
sake
alone
he
is
well
pleased
with
vs
.
Obiect
.
IV.
Sundrie
persons
in
Scriptures
are
commended
for
perfection
:
as
Noe
,
and
Abraham
,
Zacharie
,
and
Elizabeth
:
and
Christ
biddeth
vs
all
bee
perfect
:
and
where
there
is
any
perfection
of
works
,
there
also
workes
may
iustifie
.
Answ.
There
bee
two
kinds
of
perfection
:
perfection
in
parts
,
and
perfection
in
degrees
.
Perfection
in
parts
is
,
when
beeing
regenerate
,
and
hauing
the
seedes
of
all
necessarie
vertues
,
we
endeauour
accordingly
to
obey
God
,
not
in
some
few
,
but
in
all
and
euery
part
of
the
law
:
as
Iosias
turned
vnto
God
according
to
all
the
law
of
Moses
.
Perfection
in
degree
is
,
when
a
man
keepeth
euery
commandement
of
God
,
and
that
according
to
the
very
rigor
therof
,
in
the
highest
degree
.
Now
then
whereas
we
are
commaunded
to
be
perfected
,
and
haue
examples
of
the
same
perfection
in
Scripture
:
both
commaundements
and
examples
must
be
vnderstood
of
perfection
in
partes
,
and
not
of
perfection
in
degrees
,
which
cannot
bee
attained
vnto
in
this
life
;
though
we
for
our
parts
,
must
dailie
striue
to
come
as
neare
vnto
it
,
as
possibly
we
can
.
Obiect
.
V.
2.
Cor.
4.
17.
Our
momentarie
afflictions
worke
vnto
vs
a
greater
measure
of
glorie
:
now
if
afflictions
worke
our
saluation
,
then
workes
also
doe
the
same
.
Answ.
Afflictions
work
saluation
,
not
as
causes
procuring
it
,
but
as
a
meanes
directing
vs
thereto
.
And
thus
alwaies
must
we
esteeme
of
workes
,
in
the
matter
of
our
saluation
,
as
of
a
certaine
way
,
or
a
marke
therein
,
directing
vs
to
glorie
,
not
causing
and
procuring
it
:
as
Bernard
saith
,
they
are
via
regni
,
non
Lib.
de
grat
.
〈◊〉
lib.
arb.
causa
regnandi
:
The
way
to
the
kingdome
,
not
the
cause
of
raigning
there
.
Obiect
.
VI.
Wee
are
iustified
by
the
same
thing
whereby
we
are
iudged
:
but
we
are
iudged
by
our
good
workes
:
therefore
iustified
also
.
Answ.
The
proposition
is
false
:
for
iudgement
is
an
act
of
God
,
declaring
a
man
to
be
iust
that
is
alreadie
iust
:
and
iustification
is
an
other
act
of
God
,
whereby
hee
maketh
him
to
bee
iust
,
that
is
by
nature
vniust
.
And
therefore
in
equitie
the
last
iudgement
is
to
proceed
by
workes
;
because
they
are
the
fittest
meanes
to
make
triall
of
euery
mans
cause
,
and
serue
fitly
to
declare
whom
God
hath
iustified
in
this
life
.
Obiect
.
VII
.
Wicked
men
are
condemned
for
euill
workes
:
therefore
righteous
men
are
iustified
by
good
workes
.
Answ.
The
reason
holdeth
not
:
for
there
is
great
difference
betweene
euill
and
good
workes
.
An
euill
worke
is
perfectly
euill
,
and
so
deserueth
damnation
:
but
there
is
no
good
worke
of
any
man
that
is
perfectly
good
:
and
therefore
cannot
iustifie
.
Obiect
.
VIII
.
To
beleeue
in
Christ
is
a
worke
,
and
by
it
we
are
iustified
:
and
if
one
worke
doe
iustifie
,
why
may
we
not
be
iustified
by
all
the
workes
of
the
law
.
Answ.
Faith
must
be
considered
two
waies
:
first
,
as
a
worke
,
qualitie
,
or
vertue
:
secondly
,
as
an
Instrument
,
or
an
hand
reaching
out
it selfe
to
receiue
Christs
merit
.
And
wee
are
iustified
by
faith
,
not
as
it
is
a
worke
,
vertue
,
or
qualitie
;
but
as
it
is
an
instrument
to
receiue
and
apply
that
thing
whereby
wee
are
iustified
.
And
therefore
it
is
a
figuratiue
speech
to
say
,
We
are
iustified
by
faith
.
Faith
considered
by
it selfe
maketh
no
man
righteous
;
neither
doth
the
action
of
faith
,
which
is
to
apprehend
,
iustifie
:
but
the
obiect
of
faith
,
which
is
Christs
obedience
apprehended
.
These
are
the
principall
reasons
commonly
vsed
:
which
as
wee
see
,
are
of
no
moment
.
To
conclude
therefore
,
we
hold
,
that
workes
concurre
to
iustification
,
and
that
wee
are
iustified
thereby
as
by
signes
and
effects
,
not
as
causes
:
for
both
the
beginning
,
middle
,
and
accomplishment
of
our
iustification
is
onely
in
Christ
:
and
hereupon
Iohn
saith
,
If
any
man
(
beeing
alreadie
iustified
)
sinne
wee
haue
an
aduocate
with
the
father
,
Iesus
Christ
,
and
he
is
the
propitiation
for
our
sinnes
.
And
to
make
our
good
workes
meanes
or
causes
of
our
iustification
,
is
to
make
euery
man
a
Sauiour
to
himselfe
.
speaker
A.
W.
The
obiections
which
M.
Perkins
makes
for
vs
in
this
Article
:
doe
belong
either
to
the
question
of
merits
,
or
of
the
possibility
of
fulfilling
D.
B.
P.
Pag.
200.
This
is
but
a
de●●ce
to
s●●ft
off
the
ans●vering
of
them
.
the
law
,
or
to
the
perfection
of
our
iustice
:
and
therefore
I
remitte
them
to
those
places
:
and
will
handle
the
two
latter
points
,
before
I
come
to
that
of
m●rits
.
You
are
still
the
same
man
;
shifting
off
that
to
which
you
haue
no
answere
readie
.
If
you
say
any
thing
to
these
obiections
afterward
,
I
will
referre
the
reader
to
it
by
A.
B.
C.
WHETHER
IT
BE
POSSIBLE
FOR
a
man
in
grace
,
to
fulfill
Gods
lawe
.
speaker
A.
W.
MAster
Perkins
argueth
,
that
it
is
vnpossible
.
First
,
for
that
Paule
tooke
it
for
his
ground
,
that
the
law
could
not
be
fulfilled
.
Admitte
it
D.
B.
P.
Pag.
95.
Gal.
5.
These
obiections
he
picketh
out
of
other
places
here
and
there
.
Rom
8.
were
so
.
I
then
would
answere
,
that
he
meant
,
that
a
man
helped
onely
with
the
knowledge
of
the
law
,
cannot
fulfill
the
law
:
but
by
the
ayde
of
Gods
grace
,
he
might
be
able
to
doe
it
.
Which
I
gather
out
of
S.
Paule
,
where
he
saith
,
That
,
that
which
was
impossible
to
the
law
,
is
made
by
the
grace
of
Christ
possible
.
Your
answere
is
insufficient
.
For
the
ᵍ
Apostle
speaketh
not
of
any
strength
to
be
had
by
the
knowledge
of
the
law
,
(
which
no
reasonable
man
euer
lookt
for
)
but
denieth
abilitie
to
the
Galathians
,
who
would
haue
ioyned
faith
and
works
together
to
iustification
.
That
the
[
](A15735-e57820-b)h
h
Rom.
8.
3
Apostle
saith
is
this
;
That
the
law
,
which
promiseth
euerlasting
life
to
them
that
keepe
it
,
could
not
bestow
it
vpon
vs
,
because
wee
were
vnable
to
performe
the
condition
:
but
God
hath
prepared
that
for
vs
,
in
sending
his
Sonne
to
be
a
sacrifice
for
sinne
,
that
we
might
obtaine
that
,
which
by
the
righteousnes
of
the
law
was
to
be
had
,
if
we
could
haue
fulfilled
it
;
which
notwithstanding
they
onely
attaine
to
that
walke
not
after
the
flesh
,
but
after
the
spirit
.
speaker
D.
B.
P.
2.
Obiect
.
The
liues
and
workes
of
most
righteous
men
,
are
imperfect
and
stained
with
sinne
;
[
](A15735-e57880-b)*
*
They
are
not
iustified
by
their
workes
.
ergo
quid
?
Of
this
,
there
shall
be
a
seuerall
Article
.
speaker
A.
W.
All
this
is
but
trifling
,
to
set
down
reasons
as
you
list
,
and
then
to
answere
to
them
.
You
are
too
wise
to
tie
any
knots
,
but
those
you
see
how
to
vntie
.
The
conclusion
you
seeke
for
,
is
,
Therefore
they
cannot
be
iustified
by
their
workes
.
speaker
D.
B.
P.
3
Obiect
.
Our
knowledge
is
imperfect
,
and
therefore
our
faith
,
repentance
,
and
sanctification
is
answerable
.
I
would
to
God
all
our
works
were
answerable
to
our
knowledge
,
then
would
they
be
much
more
perfect
then
they
are
,
but
this
Argument
is
also
impertinent
,
and
doth
rather
This
is
such
a
possibility
as
neuer
had
euent
.
proue
it
possible
to
fulfill
the
law
,
because
it
is
possible
to
know
all
the
law
:
Then
if
our
workes
be
answerable
to
our
knowledge
:
we
may
also
fulfill
it
.
speaker
A.
W.
It
asketh
better
proofe
than
your
word
,
that
it
is
possible
to
know
all
the
law
;
when
[
](A15735-e58020-b)i
i
Psal.
119.
12.
18.
19.
33.
34.
Dauid
confesseth
himselfe
so
short
of
that
knowledge
.
And
yet
a
man
may
know
more
than
he
can
doe
.
Our
consequence
is
good
,
yours
naught
.
speaker
D.
B.
P.
4
Obiect
.
A
man
regenerate
,
is
partly
flesh
,
and
partly
spirit
,
and
therefore
Rom.
8.
13.
his
best
workes
,
are
partly
from
the
flesh
.
Not
so
,
if
we
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
as
the
Apostle
exhorteth
.
But
these
trifling
arguments
belong
rather
vnto
the
next
question
.
speaker
A.
W.
If
we
could
mortifie
them
wholy
,
to
which
the
[
](A15735-e58130-b)k
k
Rom.
8.
13.
Col.
3.
5.
Apostle
exhorteth
,
they
should
not
be
at
all
of
the
flesh
.
But
since
that
in
this
life
is
impossible
,
all
our
workes
sauour
of
the
flesh
.
speaker
D.
B.
P.
I
will
helpe
M.
Perkins
to
some
better
,
that
the
matter
may
be
more
throughly
examined
.
Why
goe
yee
about
to
put
a
yoke
vpon
the
Disciples
Rom.
8.
13.
neckes
,
which
neither
we
,
nor
our
Fathers
were
able
to
beare
?
these
words
were
spoken
of
the
law
of
Moses
:
therefore
we
were
not
able
to
fulfill
it
.
I
answere
first
,
that
,
that
law
could
not
be
fulfilled
by
the
onely
helpe
of
the
same
law
,
without
the
further
ayde
of
Gods
grace
.
Secondly
,
that
it
was
so
burdensome
and
comberous
,
by
reason
of
the
multitude
of
their
Sacrifices
,
Sacraments
,
and
Ceremonies
,
that
it
could
hardly
be
kept
with
the
helpe
of
ordinary
grace
:
and
in
that
sense
,
it
is
said
to
be
such
a
yoke
,
as
we
were
not
able
to
beare
.
Because
things
very
hard
to
be
done
,
are
now
and
then
,
called
impossible
.
speaker
A.
W.
Let
vs
see
your
arguments
,
in
comparison
whereof
Master
Perkins
are
trifles
.
Belike
in
your
iudgement
,
a
little
helpe
would
haue
serued
:
but
it
stands
you
vpon
to
shew
,
that
wee
receiue
as
much
in
this
life
,
as
is
sufficient
for
that
purpose
.
Of
all
parts
of
the
law
,
the
sacrifices
,
Sacraments
,
and
Ceremonies
had
least
need
of
grace
to
the
keeping
of
them
:
and
therfore
that
is
not
the
reason
why
it
was
a
burthen
.
But
this
is
spoken
also
of
the
Morall
law
;
to
[
](A15735-e58280-b)l
l
Gal.
5.
3.
the
keeping
whereof
circumcision
bindes
.
By
such
a
distinction
any
slight
thing
may
to
some
man
be
impossible
.
speaker
A.
W.
Now
that
Josue
,
Dauid
,
Josias
,
Zachary
,
Elizabeth
,
and
many
others
,
did
fulfill
all
the
law
,
is
recorded
in
holy
Scripture
:
Wherefore
it
is
most
D.
B.
P.
Ios.
11.
3.
Reg.
14.
Act.
13.
4.
Reg.
23.
Luke
1.
manifest
,
that
it
might
be
kept
.
speaker
D.
B.
P.
They
fulfilled
the
law
(
as
[
](A15735-e58370-b)m
m
In
his
answere
to
the
4.
Obiection
.
Master
Perkins
hath
truly
answered
you
)
in
respect
of
their
sincere
endeuour
,
not
in
some
,
but
in
all
knowne
points
of
Gods
commandements
;
yet
faild
they
in
some
now
and
then
.
That
commendation
of
[
](A15735-e58390-b)n
n
Ios.
11.
15.
Iosua
,
is
onely
in
that
point
of
rooting
out
the
Heathen
;
wherein
he
also
faulted
not
a
little
,
[
](A15735-e58410-b)o
o
Ios.
9.
14.
15.
by
making
peace
with
the
Gibeonits
,
before
he
had
asked
counsell
of
God
.
How
[
](A15735-e58420-b)p
p
2.
Sam.
12.
9.
&
13.
39.
&
24.
10.
often
and
grieuously
Dauid
sinned
,
I
had
rather
haue
the
Scripture
speake
,
than
my selfe
out
of
it
.
[
](A15735-e58440-b)q
q
2.
Chro.
35.
22.
Iosiah
is
reprooued
for
fighting
against
Pharao
Necho
,
and
chasticed
for
it
with
losse
both
of
victorie
and
life
.
[
](A15735-e58470-b)r
r
Luk.
1.
20.
Rom.
7.
Zachary
is
conuicted
of
sinne
,
and
striken
with
dumnes
,
for
not
beleeuing
the
Angell
:
and
yet
in
all
probabilitie
he
was
as
holie
as
his
wife
Elizabeth
,
both
truly
,
but
not
perfectly
righteous
.
To
will
is
in
mee
,
but
I
finde
not
how
to
performe
:
If
Saint
Paul
could
not
performe
that
which
he
would
,
how
can
others
?
Ans.
He
speakes
there
of
auoyding
all
euill
motions
,
and
temptations
,
which
he
would
willingly
haue
done
,
but
he
could
not
:
Marry
he
could
wel
by
the
assistance
of
Gods
grace
,
subdue
those
prouocations
to
sinne
,
and
make
them
occasions
of
vertue
:
and
consequently
,
keepe
all
the
commandements
,
not
suffering
those
passions
to
leade
him
to
the
breach
of
any
one
of
them
.
speaker
A.
W.
Those
very
motions
were
no
other
than
sinnes
,
arising
from
his
naturall
corruption
,
and
preuailing
with
him
so
farre
,
[
](A15735-e58580-b)s
s
Rom.
7.
23.
that
they
ouercame
him
sometimes
,
and
led
him
captiue
.
speaker
D.
B.
P.
The
like
answere
we
make
vnto
that
obiection
,
that
one
of
the
ten
commandements
forbids
vs
to
couet
our
neighbours
goods
,
his
wife
,
or
seruants
,
which
as
they
say
is
impossible
but
we
hold
,
that
it
may
be
well
done
,
vnderstanding
the
commaundement
rightly
,
which
prohibiteth
not
to
haue
euill
motions
of
couetousnes
and
lecherie
:
but
to
yeeld
our
consent
vnto
them
.
Now
it
is
so
possible
for
a
man
by
Gods
grace
to
refraine
Libr.
10.
conf.
cap.
7.
his
consent
from
such
wicked
temptations
,
that
S.
Augustine
thinketh
it
may
be
done
of
a
mortified
vertuous
man
,
euen
when
he
is
a
sleepe
.
And
testifieth
of
himselfe
,
that
waking
he
performed
it
.
speaker
A.
W.
If
this
be
the
meaning
of
it
,
what
is
it
but
a
needlesse
repetition
of
that
which
was
before
forbidden
?
For
who
knoweth
not
,
[
](A15735-e58670-b)t
t
Math.
5.
28.
that
consent
to
those
sinnes
was
condemned
in
the
7.
and
8.
Commandements
?
Besides
,
the
Apostle
might
know
by
nature
,
that
consent
to
lust
was
sinne
:
but
the
true
meaning
of
the
commandement
[
](A15735-e58680-b)u
u
Rom.
7.
7.
he
knew
not
,
but
by
the
law
;
so
that
withholding
consent
from
these
motions
is
not
enough
to
free
vs
from
sinning
by
them
:
and
yet
perhaps
that
would
not
seeme
so
easie
,
if
wee
did
not
flatter
our selues
now
and
then
.
The
quotation
out
of
Austin
is
false
,
and
being
of
no
great
moment
,
I
passe
it
ouer
.
speaker
D.
B.
P.
We
doe
all
offend
in
many
things
.
And
if
we
say
we
haue
no
sinne
,
we
Iac.
3.
2.
1.
Ioan.
1.
deceiue
our selues
.
But
if
we
could
obserue
all
the
law
,
we
should
offend
in
nothing
,
nor
haue
any
sinne
.
ergo
.
Ans.
I
graunt
that
we
offend
in
many
things
:
not
because
it
is
not
possible
to
keepe
them
,
but
for
that
we
are
fraile
,
and
easily
ledde
by
the
craft
of
the
Diuell
into
many
offences
which
we
might
auoide
,
if
we
were
so
warie
and
watchfull
as
we
ought
to
be
:
againe
,
although
we
cannot
keepe
our selues
from
veniall
offences
,
yet
may
we
fulfill
the
law
,
which
is
not
transgressed
and
broken
,
vnlesse
we
committe
some
mortall
sinnes
.
For
veniall
sinnes
,
either
for
the
smalnesse
of
the
matter
,
or
want
of
consideration
,
are
not
so
opposite
to
the
law
,
as
that
they
violate
the
reason
,
and
purport
of
it
,
although
they
be
somewhat
disagreeing
with
it
.
But
of
this
matter
more
fully
in
some
other
place
.
speaker
A.
W.
It
is
an
idle
speculation
to
imagine
a
Christian
,
as
Tully
doth
an
Orator
,
and
Castiglio
a
Courtier
.
And
what
else
is
he
,
whom
in
this
answere
you
fancie
?
Such
an
one
since
the
fall
of
Adam
neuer
was
,
not
in
this
world
euer
shall
be
.
Doe
you
not
see
your selfe
what
pitifull
shifts
these
be
?
Veniall
sinnes
disagree
with
the
law
,
but
they
do
not
violate
the
purport
and
reason
of
it
.
Are
they
not
against
the
purenes
of
Gods
image
,
in
which
we
were
created
?
are
they
not
in
a
naturall
man
damnable
?
Our
obedience
is
to
be
squared
according
to
the
commandement
of
God
:
neither
haue
we
any
warrant
from
him
to
excuse
our selues
by
the
conceited
reason
,
and
I
know
not
what
purport
of
the
law
.
For
my
part
,
though
I
acknowledge
a
great
difference
in
degrees
of
sinnes
,
yet
I
see
little
reason
why
it
should
not
be
as
mortall
a
sinne
,
to
be
led
away
by
carelesnes
to
the
committing
of
those
things
which
we
might
easily
auoide
,
as
after
a
long
and
tedious
fight
,
to
be
led
captiue
by
the
violence
of
some
mightie
temptation
.
For
this
striuing
argueth
a
desire
to
please
and
serue
God
:
but
that
needlesse
sinning
shewes
either
presumption
,
or
want
of
ordinarie
regard
.
speaker
D.
B.
P.
Lastly
,
it
may
be
obiected
that
the
way
to
heauen
is
straite
,
and
the
gate
narrow
:
which
is
so
true
,
that
it
seemeth
impossible
to
be
kept
by
flesh
and
blood
:
but
that
which
is
impossible
to
men
of
themselues
,
is
made
possible
,
and
easie
too
,
by
the
grace
of
God
.
speaker
A.
W.
Not
euery
thing
:
for
there
are
many
impossible
to
man
,
that
are
neuer
made
possible
and
easie
by
the
grace
of
God
.
So
farre
as
it
pleaseth
God
to
make
things
possible
,
so
farre
they
are
made
possible
.
But
this
possibilitie
is
not
communicated
to
any
,
the
examples
of
the
most
righteous
doe
make
it
more
than
manifest
.
Which
made
S.
Paul
to
say
,
I
can
doe
all
things
in
him
,
that
strengtheneth
and
comforteth
me
.
Philip.
4.
speaker
A.
W.
He
that
confesseth
he
[
](A15735-e58980-b)x
x
Rom.
7
19.
cannot
doe
that
good
he
would
,
sheweth
plainly
that
[
](A15735-e59000-b)y
y
●hilip.
4.
13.
God
doth
not
enable
him
to
all
things
:
which
in
this
place
are
to
be
restrained
according
to
the
text
:
I
can
doe
all
things
,
that
is
(
saith
[
](A15735-e59020-b)z
z
Lyra
ad
Phil.
4.
13.
your
glosse
)
I
can
vse
all
fortunes
and
estates
well
.
So
doe
[
](A15735-e59040-b)a
a
Theodoret.
&
Oecumenius
ad
hunc
locum
.
Theodoret
and
Oecumenius
take
it
.
So
doe
[
](A15735-e59070-b)b
b
Lombard
.
Thomas
Caietan
.
Psal.
118.
other
of
your
Interpreters
restraine
it
;
shewing
that
he
meaneth
not
,
he
can
do
all
things
;
but
that
he
could
not
doe
all
those
things
,
that
is
,
be
content
with
any
estate
,
were
it
not
for
the
strength
and
comfort
hee
hath
from
Christ
.
speaker
D.
B.
P.
And
the
Prophet
Dauid
,
after
thou
O
Lord
hadest
dilated
my
hart
(
and
with
thy
grace
let
it
at
liberty
)
I
did
runne
the
wa●es
of
thy
commaundements
:
that
is
,
I
did
readily
,
and
willingly
performe
them
.
Of
the
louing
of
God
with
all
our
hart
,
&c.
shall
be
treated
in
the
question
of
the
perfection
of
iustice
.
speaker
A.
W.
The
Prophet
Dauid
ranne
indeed
,
and
that
an
excellent
race
;
but
not
without
stumbling
,
staying
,
and
turning
a
little
out
of
the
way
now
and
then
:
as
[
](A15735-e59190-b)c
c
2.
Sam.
24.
1.
2.
You
ouerweened
your
strength
as
your
answeres
shew
.
Rom.
8.
the
last
action
in
his
health
declareth
.
speaker
D.
B.
P.
Hauing
now
confuted
all
that
is
commonly
proposed
to
proue
the
impossibility
of
keeping
Gods
commandements
,
let
vs
now
see
what
we
can
say
in
proofe
of
the
possibility
of
it
:
First
,
S.
Paul
is
very
plaine
for
it
,
saying
.
That
which
was
impossible
to
the
law
,
in
that
it
is
weakned
by
the
flesh
,
God
sending
his
Sonne
in
the
similitude
of
flesh
,
of
sinne
,
damned
sinne
in
the
flesh
,
that
the
iustification
of
the
law
might
be
fulfilled
in
vs
,
who
walke
not
according
to
the
flesh
,
but
according
vnto
the
spirit
.
See
how
formally
he
teacheth
,
that
Christ
dying
to
redeeme
vs
from
sinne
,
purchased
vs
grace
to
fulfill
the
law
,
which
before
was
impossible
vnto
our
weake
flesh
.
speaker
A.
W.
I
shewed
the
true
meaning
of
[
](A15735-e59300-b)d
d
Rom.
8.
3.
the
place
before
,
that
God
by
his
Sonne
hath
iustified
vs
,
which
the
law
could
not
doe
:
because
we
were
vnable
to
keepe
it
.
Now
the
end
of
this
iustification
is
,
that
wee
should
walke
after
the
spirit
,
whereby
we
fulfill
the
law
;
though
not
perfectly
,
yet
performing
the
same
duties
the
law
requires
,
but
not
in
the
same
measure
.
speaker
D.
B.
P.
Againe
,
how
farre
S.
Iohn
was
from
that
opinion
,
of
thinking
Gods
Cap.
5.
Matth.
11.
commandements
to
be
impossible
,
may
appeare
by
that
Epistle
:
And
his
commandements
be
not
heauy
.
Which
is
taken
out
of
our
Sauiours
own
words
.
My
yoke
is
sweet
,
and
my
burthen
is
light
.
The
reason
of
this
is
,
that
although
to
our
corrupt
frailtie
,
they
be
very
heauy
:
Yet
when
the
vertue
of
charity
is
powred
into
our
harts
by
the
holy
Ghost
,
then
loe
,
doe
we
with
delight
fulfill
them
.
For
as
the
Apostle
witnesseth
.
Charitie
is
the
fulnes
of
the
law
.
And
,
He
that
doth
loue
his
neighbour
,
hath
fulfilled
Rom.
13.
Math.
22.
the
law
:
Which
Christ
himselfe
teacheth
,
when
he
affirmeth
,
That
the
whole
law
,
and
Prophets
depend
vpon
these
two
commandements
,
of
louing
God
,
and
our
neighbour
:
Now
both
according
vnto
our
opinion
and
the
Protestants
,
a
man
regenerate
and
in
the
state
of
grace
hath
in
him
the
vertue
of
Charitie
:
we
hold
it
to
be
the
principall
part
of
inherent
iustice
:
they
say
that
their
iustifying
faith
can
neuer
be
seperated
from
it
:
So
that
a
righteous
man
,
being
also
indued
with
charity
,
is
able
thereby
to
fulfill
the
whole
law
.
speaker
A.
W.
You
haue
giuen
the
true
meaning
of
[
](A15735-e59460-b)e
e
1.
Ioh.
5.
3.
S.
Iohn
:
for
therefore
are
Gods
Commandements
said
not
to
be
heauie
,
because
our
loue
to
God
,
who
hath
giuen
vs
the
assurance
of
his
loue
to
vs
in
Iesus
Christ
,
maketh
vs
goe
willingly
and
cheerefully
about
them
;
for
all
those
incumbrances
wee
finde
by
the
world
,
the
flesh
and
the
diuell
.
And
in
that
respect
we
are
said
to
fulfill
the
[
](A15735-e59490-b)f
f
Rom.
13.
13.
law
by
charitie
;
because
the
obedience
we
performe
(
weake
and
slender
though
it
be
)
proceedeth
from
the
loue
of
God
,
and
of
our
neighbour
;
which
is
the
very
summe
of
the
law
,
[
](A15735-e59500-b)g
g
Math.
22.
40.
vpon
which
both
the
law
and
the
Prophets
depend
.
And
all
this
prooueth
not
perfect
,
but
onely
true
obedience
;
which
all
that
are
iustified
performe
,
howsoeuer
they
faile
much
(
in
the
particulars
)
of
that
measure
the
law
exacteth
.
speaker
D.
B.
P.
Let
vs
adioyne
vnto
these
Authorities
of
holy
write
,
the
testimony
of
Serm
in
illud
,
Attende
tibi
.
De
nat.
&
gra.
cap.
69.
one
auncient
Father
or
two
,
S.
Basil
affirmeth
,
That
it
is
impious
and
vngodly
,
to
say
that
the
commandements
of
the
spirit
be
vnpossible
.
S.
Augustine
defineth
,
That
we
must
beleeue
firmely
,
that
God
being
iust
and
good
,
could
not
command
things
that
be
impossible
for
vs
to
fulfill
:
The
reason
may
be
,
that
it
is
the
part
of
a
tyrant
,
&
no
true
law-maker
,
to
commaund
his
subiects
to
doe
that
vnder
paine
of
death
,
which
he
knowes
them
no
way
able
to
performe
:
For
those
were
not
to
be
called
lawes
,
(
which
are
to
direct
men
,
to
that
which
is
iust
)
but
snares
to
catch
the
most
diligent
in
,
and
to
binde
them
vp
to
most
assured
perdition
.
speaker
A.
W.
The
sayings
of
the
Fathers
are
to
be
vnderstood
(
according
to
the
Scriptures
)
of
possibilitie
to
performe
true
obedience
,
which
without
grace
no
man
can
doe
;
not
of
perfect
keeping
the
law
,
which
yet
by
our
creation
wee
were
sufficiently
enabled
to
performe
.
So
that
God
not
onely
may
not
,
but
reasonably
cannot
be
suspected
of
iniustice
,
if
hee
require
that
at
our
hands
,
which
he
made
vs
able
to
doe
,
as
with
Austin
we
confesse
he
did
.
Basil
speaketh
not
of
our
abilitie
to
keepe
the
Commandements
,
but
onely
sheweth
,
that
the
charge
of
looking
to
our selues
belongeth
to
the
contemplation
of
the
minde
,
not
to
the
eyes
of
the
bodie
:
because
if
it
did
,
it
were
giuen
in
vaine
;
no
man
being
able
to
see
the
hinder
parts
of
his
bodie
,
nor
his
face
,
nor
his
inwards
.
Therefore
the
holie
Ghost
,
who
doth
not
command
things
vtterly
impossible
,
will
haue
this
precept
of
looking
to
our selues
to
be
vnderstood
of
the
searching
of
our
heart
,
not
of
the
viewing
of
our
bodie
.
speaker
A.
W.
Wherefore
it
was
afterward
decreed
in
an
approued
Councell
of
Arausican
,
D.
B.
P.
2.
Can.
vlt.
The
Arausican
Councell
you
should
say
,
or
the
Councell
of
Orenge
.
Math.
19.
as
an
article
of
faith
in
these
words
.
This
also
we
beleeue
according
to
the
Catholike
faith
,
that
all
men
baptized
by
grace
there
receiued
,
with
the
helpe
and
cooperation
of
Christ
,
both
can
,
and
ought
to
keepe
and
fulfill
those
things
,
which
belong
to
saluation
.
The
principall
whereof
are
after
our
Sauiours
owne
determination
to
keepe
the
commandements
.
If
thou
wilt
enter
into
life
,
keepe
the
commandements
.
He
may
doe
them
without
doubt
,
as
I
haue
often
said
,
truly
,
and
acceptably
to
God
;
yet
not
so
fully
as
he
ought
,
because
our
corruption
will
not
suffer
vs
to
[
](A15735-e59750-b)h
h
Si
fideliter
laborare
voluerint
.
labour
faithfully
without
intermission
or
infirmitie
;
which
the
Councill
requireth
,
and
you
aduisedly
leaue
out
.
[
](A15735-e59760-b)i
i
Math.
19.
17.
That
speech
of
our
Sauiour
,
is
not
the
voyce
of
the
Gospell
(
though
that
also
requires
obedience
,
and
allowes
a
reward
for
it
)
but
of
the
law
;
fit
to
be
vttered
to
him
that
came
to
our
Sauiour
full
fraught
with
the
conceit
of
his
owne
righteousnes
,
not
so
much
with
a
desire
to
learne
of
him
(
saith
[
](A15735-e59770-b)k
k
Hieron
.
apud
Thomam
in
Catena
.
ad
Math.
19.
Hierome
)
as
to
trie
his
skill
.
And
this
our
Sauiour
spake
of
the
iustification
,
which
is
of
the
law
without
faith
.
As
it
appeareth
by
[
](A15735-e59790-b)l
l
Beda
,
Lyra
,
Glossa
Ordinaria
,
Rem●gius
ibi
.
Beda
,
Lyra
,
the
ordinarie
glosse
,
and
Remigius
.
THAT
GOOD
WORKS
BE
NOT
stained
with
sinne
.
speaker
D.
B.
P.
NOw
that
iust
mens
workes
be
not
sinnes
:
which
I
proue
first
,
by
some
workes
of
that
patterne
of
patience
,
Iob.
Of
whom
it
is
written
,
that
notwithstanding
all
the
Diuels
power
and
craft
in
tempting
of
him
,
He
continued
still
a
single
harted
,
and
an
vpright
man
,
departing
from
euill
,
Cap.
2.
and
preseruing
his
innocency
.
If
he
continued
an
innocent
,
he
sinned
not
:
Againe
,
if
in
all
these
instigations
to
impatience
,
he
remained
patient
:
these
his
workes
were
perfect
.
For
S.
Iames
saith
,
Esteeme
it
my
brethren
,
Cap.
1.
all
ioy
,
when
you
shall
fall
into
diuers
temptations
:
knowing
that
the
probation
of
your
faith
,
worketh
patience
:
And
let
patience
haue
a
perfect
worke
,
that
you
may
be
perfect
and
entire
,
fayling
in
nothing
.
speaker
A.
W.
This
,
as
the
last
point
,
is
a
matter
belike
that
this
man
thinkes
himselfe
well
prepared
for
:
and
therefore
he
runnes
a
course
of
his
own
in
them
,
hauing
no
such
occasion
giuen
him
by
Master
Perkins
;
yet
let
vs
follow
him
step
by
step
.
By
Iobs
innocencie
continued
,
nothing
else
is
meant
but
that
he
had
not
(
as
Satan
had
affirmed
he
would
)
vttered
any
blasphemie
against
God
.
But
by
this
it
cannot
be
prooued
,
that
there
was
no
taint
of
sinne
in
his
patience
.
As
for
his
sinceritie
and
vprightnes
,
they
are
vertues
that
alwaies
accompanie
true
Christians
,
and
without
which
all
is
hypocrisie
.
That
perfection
,
or
perfect
worke
,
is
the
proouing
that
his
faith
is
perfect
,
because
it
ouercommeth
,
as
your
[
](A15735-e60020-b)m
m
Glossa
Ordin
.
&
Lyra
ad
lac.
1.
glosse
expounds
it
;
and
he
is
counted
a
perfect
man
,
but
not
simply
without
any
spot
in
this
patience
.
speaker
D.
B.
P.
2
King
Dauid
thus
by
the
inspiration
of
the
holy
Ghost
speaketh
of
himselfe
:
Thou
hast
(
O
Lord
)
prooued
my
heart
,
thou
hast
visited
me
in
Psal.
16.
the
night
,
thou
hast
tried
me
in
fire
,
and
there
was
no
iniquity
found
in
me
.
It
must
needs
then
be
granted
,
that
some
of
his
workes
at
least
were
free
from
all
sinnes
and
iniquitie
.
And
that
the
most
of
them
were
such
,
if
you
heare
the
holy
Ghost
testifying
it
,
I
hope
you
will
beleeue
it
:
read
then
,
where
it
is
of
record
,
That
Dauid
did
that
,
which
was
right
in
the
sight
of
our
Lord
(
and
not
only
in
the
sight
of
men
)
and
turned
from
nothing
3.
Reg.
15.
that
he
commaunded
him
,
all
the
daies
of
his
life
,
except
only
the
matter
of
Vrias
the
Hethite
.
speaker
A.
W.
Dauid
,
in
that
place
,
doth
not
cleare
himselfe
of
all
sinne
,
but
only
protesteth
his
innocency
,
in
respect
of
any
hurt
intended
by
him
against
Saul
,
and
the
rest
of
his
persecutors
.
Dauid
meaneth
not
(
saith
[
](A15735-e60220-b)n
n
Lyra
ad
Psal.
17.
Lyra
)
to
say
,
that
he
is
free
from
all
sin
,
but
that
he
had
committed
no
euill
against
Saul
,
for
which
he
should
persecute
him
.
It
was
one
thing
for
Dauids
workes
to
be
righteous
in
Gods
sight
,
an
other
thing
for
them
to
be
perfect
.
The
former
we
graunt
,
the
later
you
can
no
way
proue
.
That
commendation
the
[
](A15735-e60260-b)o
o
1
Reg.
15.
5.
holy
Ghost
giues
to
his
works
,
must
needs
be
spoken
in
comparison
(
as
[
](A15735-e60270-b)p
p
Lyra
ibi
.
Lyra
affirmeth
)
because
it
is
certaine
,
he
[
](A15735-e60290-b)q
q
2.
Sam.
10.
29.
wronged
Mephthosheth
,
and
[
](A15735-e60310-b)r
r
2.
Sam.
24.
〈◊〉
.
2.
numbred
the
people
;
but
these
sins
were
not
comparable
to
that
against
Vr●ah
,
especially
for
the
dishonouring
of
God
by
it
,
in
the
account
of
the
heathen
;
This
deed
(
saith
[
](A15735-e60340-b)s
s
2.
Sam.
●2
.
〈◊〉
.
Nathan
)
hath
caused
the
enemies
of
the
Lord
to
blaspheme
.
speaker
D.
B.
P.
3
The
Apostle
affirmeth
,
That
some
men
doe
build
vpon
the
only
foundation
1.
Cor.
3.
Christ
Iesus
,
gold
,
siluer
,
and
pretious
stones
:
that
is
,
being
choyce
members
of
Christs
Catholike
Church
,
doe
many
perfect
good
works
,
such
as
being
tr●●d
in
the
fornace
of
Gods
iudgement
,
will
suffer
no
losse
or
detriment
,
as
he
there
saith
expresly
:
Wherfore
they
must
needs
be
pure
,
and
free
from
all
drosse
of
sinne
,
otherwise
hauing
been
so
proued
in
fire
,
it
would
haue
been
found
out
.
speaker
A.
W.
The
Apostle
doth
not
say
so
,
but
this
onely
,
that
if
[
](A15735-e60460-b)t
t
1.
Cor.
3
,
1●
.
any
man
build
on
this
foundation
,
gold
,
siluer
,
precious
stones
,
timber
,
hay
,
or
stubble
,
euery
mans
worke
shall
be
made
manifest
.
But
put
case
he
had
said
so
;
he
speaketh
of
doctrine
,
built
vpon
See
12.
Art.
par.
1.
art.
4.
1.
the
true
foundation
,
as
the
whole
allegory
proues
:
especially
vers.
10.
As
a
skilfull
master
builder
,
I
haue
laid
the
foundation
,
Vers.
10.
and
an
other
builds
vpon
it
;
now
in
good
works
,
one
man
layeth
not
the
foundation
,
and
another
buildeth
vpon
it
,
but
euery
man
begins
and
ends
his
owne
worke
himselfe
.
Farther
,
vers.
9.
The
Ministers
are
said
to
be
Gods
labourers
.
Vers.
9.
the
people
(
not
euery
mans
worke
)
Gods
husbandrie
and
Gods
building
:
because
he
builds
them
vp
by
their
labour
.
This
place
is
applied
by
you
Papists
to
proue
Purgatory
,
euen
by
[
](A15735-e60560-b)u
u
Bellarm.
d●
Purgat
.
Bellarmine
himself
;
but
with
what
successe
,
let
any
man
iudge
,
that
either
reads
our
answeres
to
him
,
or
considers
the
text
.
speaker
D.
B.
P.
4
Many
workes
of
righteous
men
please
God
.
Make
your
bodies
a
Rom.
12.
1.
Pet.
2.
Philip.
4.
quicke
sacrifice
,
holy
and
acceptable
to
God
:
the
same
offering
spirituall
sacrifices
acceptable
to
God
:
And
S.
Paul
calleth
almes
bestowed
on
him
in
prison
,
an
acceptable
sacrifice
of
sweet
sauour
,
and
pleasing
God
.
But
nothing
infected
with
sinne
(
all
which
he
hateth
deadly
)
can
please
God
and
be
acceptable
in
his
fight
:
God
of
his
mercy
through
Christ
doth
pardon
sinne
,
or
as
the
Protestants
speake
,
not
impure
it
to
the
person
:
but
to
say
that
a
sinful
worke
is
of
sweet
sauour
before
him
,
and
a
gratefull
sacrifice
to
him
,
were
blasphemie
:
wherefore
we
must
needs
confesse
,
that
such
works
wich
so
well
pleased
him
,
were
not
defiled
with
any
kind
of
sinne
.
speaker
A.
W.
Your
Reason
is
thus
framed
.
-
No
workes
infected
with
sinne
please
God
.
-
Many
workes
of
righteous
men
please
God
.
-
Therefore
many
workes
of
righteous
men
are
not
infected
with
sinne
.
I
graunt
your
assumption
;
though
the
proofe
of
it
,
[
](A15735-e60730-b)y
y
Rom.
12.
1.
2
by
the
first
testimony
,
is
insufficient
:
for
it
doth
not
follow
that
we
can
do
this
or
that
,
because
we
are
exhorted
to
the
doing
of
it
.
Your
proposition
I
deny
;
no
sin
can
please
God
,
nor
any
action
,
as
it
is
sinfull
;
but
God
both
can
,
and
doth
pardon
the
faultines
of
his
childrens
workes
,
and
accept
the
worke
it selfe
in
Christ
,
yea
and
reward
it
too
with
increase
of
glorie
.
speaker
D.
B.
P.
Finally
,
many
workes
in
holy
write
be
called
good
,
as
,
That
they
may
see
your
good
works
:
to
be
rich
in
good
works
:
We
are
created
in
Christ
Math.
5.
1.
Tim.
6.
Ephes.
2.
Iesus
to
good
workes
:
but
they
could
not
truly
be
called
good
workes
,
if
they
were
infected
with
sin
.
For
according
to
the
iudgement
of
all
learned
Diuines
,
it
can
be
no
good
worke
,
that
fayleth
either
in
substance
,
or
circumstance
,
that
hath
any
one
fault
in
it
:
For
,
Bonum
ex
integra
causa
,
malum
ex
quolibet
defectu
.
Wherefore
we
must
either
say
,
that
the
holy
Ghost
calleth
euill
good
,
which
were
blasphemy
,
or
else
acknowledge
,
that
there
be
many
good
workes
free
from
all
infection
of
sinne
.
speaker
A.
W.
-
No
workes
infected
with
sinne
can
be
truly
called
good
.
-
Many
workes
are
called
good
in
Scripture
.
-
Therefore
many
workes
are
not
infected
with
sinne
.
Here
is
the
same
fault
againe
.
Your
assumption
is
true
,
but
your
proofe
naught
.
For
the
places
you
alleage
,
proue
no
more
,
but
that
the
works
which
we
should
do
,
are
good
;
not
that
they
are
good
as
we
doe
them
.
Your
proposition
is
false
,
as
the
other
was
.
For
the
works
enioyned
by
God
are
very
good
,
but
they
haue
some
allay
,
and
abasement
by
our
doing
of
them
;
which
argueth
not
,
that
they
are
not
truely
,
but
that
they
are
not
perfectly
good
.
speaker
D.
B.
P.
In
lieu
of
the
manifold
testimonies
of
Antiquitie
,
which
doth
nothing
more
then
recommend
good
workes
,
and
paint
out
the
excellency
of
them
:
I
will
set
downe
one
passage
of
S.
Augustine
wherein
this
verie
controuersie
is
distinctly
declared
,
and
determined
:
thus
he
beginneth
:
Lib.
3.
cont.
duas
epist.
Pelag.
cap.
7.
The
iustice
(
through
which
the
iust
man
liueth
by
faith
)
because
it
is
giuen
to
man
by
the
spirit
of
grace
is
true
iustice
:
the
which
although
it
be
worthilie
called
in
some
men
perfect
,
according
to
the
capacity
of
this
life
,
yet
it
is
but
small
in
comparison
of
that
greater
,
which
man
made
equall
to
Angels
shall
receiue
.
Which
(
heauenly
iustice
)
he
,
that
had
not
as
yet
,
saide
himselfe
to
be
perfect
,
in
regard
of
that
iustice
that
was
in
him
;
and
also
imperfect
,
if
it
be
compared
to
that
which
he
wanted
.
But
certainely
this
lesser
iustice
,
or
righteousnes
,
breedeth
,
and
bringeth
forth
merits
,
and
that
greater
,
is
the
reward
thereof
.
Wherefore
he
that
pursueth
not
this
,
shall
not
obtaine
that
:
Hitherto
S.
Augustine
.
Note
first
,
that
he
defineth
the
iustice
which
we
haue
in
this
life
,
to
be
true
iustice
,
which
is
pure
from
all
iniustice
and
iniquitie
:
Then
,
that
it
is
also
perfect
,
not
fayling
in
any
dutie
,
which
we
be
bound
to
performe
.
Lastly
,
that
it
bringeth
forth
good
workes
,
such
as
merit
life
euerlasting
.
True
it
is
also
,
that
this
iustice
although
perfect
in
it self
,
so
farre
as
mans
capacity
in
this
life
doth
permit
:
yet
being
compared
vnto
the
state
of
iustice
which
is
in
heauen
,
it
may
be
called
imperfect
,
not
that
this
is
not
sufficient
to
defend
vs
from
all
formall
transgression
of
Gods
law
:
but
because
it
keepeth
not
vs
sometimes
from
veniall
sinne
:
and
hath
not
such
a
high
degree
of
perfection
as
that
hath
.
speaker
A.
W.
You
may
wel
think
we
make
no
small
account
of
works
,
that
make
them
the
way
to
heauen
,
that
require
them
,
as
necessary
of
euery
man
that
looketh
to
be
saued
,
that
allow
them
no
small
reward
in
heauen
;
that
ground
part
of
our
assurance
of
saluation
vpon
them
.
First
,
giue
me
leaue
to
obserue
by
the
way
,
that
the
life
[
](A15735-e61030-b)z
z
Aug.
cont●●
2.
Epist.
Pelag.
lib.
3.
c.
7.
Austin
heare
speaketh
of
,
is
not
iustification
,
but
holines
of
conuersation
.
Then
,
to
your
first
note
,
the
righteousnesse
,
we
haue
in
this
life
,
is
true
righteousnes
,
in
regard
of
the
author
thereof
the
spirit
of
God
,
who
cannot
deceiue
,
nor
be
deceiued
.
It
is
also
called
perfect
,
in
some
men
,
not
(
as
you
say
,
without
Austins
authoritie
)
because
it
faileth
not
in
any
dutie
,
which
we
are
bound
to
performe
,
but
in
comparison
of
the
imperfection
of
it
in
other
men
,
and
the
vncapablenes
that
by
our
corruption
,
is
in
euery
one
of
vs
.
By
merits
he
meaneth
good
workes
;
as
your selfe
also
expound
them
,
and
as
the
manner
of
speech
,
that
the
auncient
Church
vsed
,
requireth
:
the
reason
whereof
is
,
not
because
they
deserue
euerlasting
life
(
Augustine
hath
no
such
word
)
but
because
they
shall
haue
a
reward
;
though
not
vpon
desert
,
but
fauour
.
It
cannot
be
called
imperfect
,
because
it
doth
not
keepe
vs
from
sinning
;
If
it
be
true
,
that
it
is
sufficient
to
keepe
vs
from
all
formall
transgression
of
Gods
law
:
else
we
must
say
,
that
Adams
righteousnes
was
imperfect
;
yea
,
it
may
well
be
held
;
That
the
Angels
now
,
and
we
hereafter
in
heauen
,
shall
be
kept
from
sinning
,
not
by
any
strength
of
inherent
righteousnes
,
but
by
the
speciall
grace
of
God
,
continually
vpholding
vs
.
That
it
may
be
proper
to
God
,
that
possiblie
he
cannot
sinne
,
by
reason
of
goodnesse
resting
in
him
(
that
I
may
so
speake
)
which
cannot
be
lesse
then
infinite
.
And
sure
it
is
to
me
somewhat
strange
,
that
this
perfection
of
righteousnes
,
should
be
able
to
keepe
vs
free
from
deadly
sinnes
(
as
you
call
them
)
and
not
much
more
easily
preserue
vs
from
veniall
.
speaker
D.
B.
P.
Saint
Augustine
hath
the
like
discourse
,
where
he
saith
directly
,
that
it
appertaines
to
the
lesser
iustice
of
this
life
,
not
to
sinne
.
So
that
we
De
spirit
.
&
lit
.
vlt.
cap.
haue
out
of
this
oracle
of
Antiquitie
:
that
many
works
of
a
iust
man
are
without
sinne
.
speaker
A.
W.
The
other
place
of
[
](A15735-e61190-b)a
a
Aug.
de
spirit
.
&
litera
cap.
vlt.
Austin
rather
maketh
against
you
.
For
if
it
belong
to
this
lesse
righteousnes
not
to
sin
,
and
(
for
al
that
measure
of
it
,
we
haue
)
we
are
not
kept
from
sinning
;
it
may
seeme
that
this
righteousnes
is
not
perfect
.
So
haue
you
nothing
out
of
this
register
of
Antiquity
,
to
proue
,
that
any
workes
of
a
iust
man
are
without
sinne
.
speaker
D.
B.
P.
To
these
reasons
taken
partly
out
of
the
Scriptures
,
and
partly
out
of
the
record
of
Antiquitie
,
let
vs
ioyne
one
or
two
drawne
from
the
absurdity
of
our
aduersaries
doctrine
,
which
teacheth
euery
good
worke
of
the
righteous
man
to
be
infected
with
mortall
sinne
:
Which
being
granted
,
it
would
follow
necessarily
,
that
no
good
worke
in
the
world
,
were
to
be
done
vnder
paine
of
damnation
:
thus
:
No
mortall
sinne
is
to
be
done
vnder
paine
of
damnation
:
for
the
wages
of
sinne
is
death
:
but
all
Rom.
6.
A
plaine
paralogisme
,
the
Assumption
and
conclusion
being
faulty
.
good
workes
are
stained
with
mortall
sinne
.
ergo
,
no
good
worke
is
to
be
done
vnder
paine
of
damnation
.
speaker
A.
W.
Your
Syllogisme
is
naught
:
because
it
hath
foure
termes
as
they
are
called
,
your
assumption
not
being
taken
out
of
your
proposition
,
nor
your
conclusion
sutable
to
the
premisses
:
it
should
be
thus
framed
.
-
[
](A15735-e61340-b)b
b
See
12
Art.
par.
〈◊〉
.
art.
2
No
mortall
sin
is
to
be
done
,
vnder
paine
of
damnation
:
-
But
all
good
workes
are
mortall
sinnes
.
-
Therefore
no
good
workes
are
to
be
dono
,
vnder
paine
of
damnation
.
Now
the
syllogisme
is
true
,
but
the
assumption
euidently
false
.
You
chose
craftily
,
rather
no
make
a
false
syllogisme
,
which
you
thought
euery
one
could
not
spie
,
then
a
false
assumption
,
manifest
to
the
eyes
of
the
simplest
:
If
you
should
alter
the
proposition
,
that
would
be
as
apparantly
false
,
as
the
assumption
is
:
Nothing
stained
with
mortall
sin
is
to
be
done
vnder
paine
of
damnation
.
speaker
D.
B.
P.
It
followeth
secondly
;
that
euery
man
is
bound
to
sinne
deadly
.
For
al
men
are
bound
to
performe
the
duties
of
the
first
&
second
table
:
but
euery
performance
of
any
dutie
is
necessarily
linked
with
some
mortall
sin
:
therefore
euery
man
is
bound
to
commit
many
mortall
sinnes
:
and
consequently
to
be
damned
.
These
are
holy
and
comfortable
conclusions
,
yet
inseperable
companions
,
if
not
sworne
brethren
of
the
Protestants
doctrine
.
Now
let
vs
heare
what
Arguments
they
bring
against
this
Catholike
verity
.
speaker
A.
W.
Your
other
Reason
is
thus
to
be
framed
.
-
He
that
is
bound
to
performe
the
duties
of
the
first
and
second
table
,
is
bound
to
commit
many
mortall
sinnes
.
-
But
euery
man
is
bound
to
performe
all
such
duties
:
-
Therefore
euery
man
is
bound
to
commit
many
mortall
sinnes
.
The
proposition
is
thus
proued
,
according
to
your
collection
.
-
If
the
performance
of
such
duties
be
neerely
linked
with
mortall
sinne
,
then
he
that
is
bound
to
performe
such
duties
,
is
bound
to
commit
many
mortall
sinnes
.
-
But
the
performance
of
such
duties
(
as
the
Protestants
say
)
is
neerely
linckt
with
mortall
sinne
.
-
Therfore
he
that
is
bound
to
performe
such
duties
is
bound
to
commit
many
mortall
sinnes
.
I
deny
the
consequence
of
your
proposition
.
This
onely
followeth
vpon
the
antecedent
,
that
he
,
which
is
bound
to
performe
such
duties
,
is
bound
to
performe
that
,
which
is
neerely
linckt
with
some
mortall
sinne
:
And
this
we
grant
to
be
true
;
we
are
bound
to
the
performance
of
those
duties
,
in
the
doing
whereof
,
by
our
corruption
,
there
will
be
some
sinne
annexed
,
which
in
it
owne
nature
is
deadly
.
speaker
D.
B.
P.
First
they
alleadge
these
words
,
Enter
not
O
Lord
,
into
iudgment
with
thy
seruant
,
because
no
liuing
creature
shall
be
iustified
in
thy
sight
.
If
none
Psal.
141.
can
be
iustified
before
God
,
it
seemes
that
none
of
their
workes
are
iust
in
his
sight
.
speaker
A.
W.
Ans.
There
are
two
common
expositions
of
this
place
,
among
the
What
if
there
be
a
third
that
maketh
for
it
.
auncient
Fathers
:
both
true
,
but
farre
from
the
Protestants
purpose
.
The
commonnesse
of
an
exposition
is
a
presumption
,
but
not
a
proofe
of
the
truth
thereof
:
for
all
these
two
,
there
may
be
a
third
of
more
certainty
.
speaker
D.
B.
P.
The
former
is
S.
Augustines
,
S.
Hieromes
,
S.
Gregories
in
his
Commentaries
vpon
that
place
:
who
say
,
that
no
creature
ordinarily
liueth
De
perfect
.
iustitiae
.
Epist.
ad
C●esiph
.
without
many
veniall
sinnes
,
for
the
which
in
iustice
they
may
be
punished
sharpely
,
either
in
this
life
,
or
else
afterward
in
Purgatory
.
Wherfore
the
best
men
do
very
prouidently
pray
vnto
God
,
not
to
deale
with
them
according
vnto
their
deserts
:
for
if
he
should
so
doe
,
they
cannot
be
iustified
and
cleared
from
many
veniall
faults
.
And
therefore
they
must
all
craue
pardon
for
these
faults
,
or
else
endure
Gods
iudgements
for
them
,
before
they
can
attaine
vnto
the
reward
of
their
good
deeds
.
speaker
A.
W.
[
](A15735-e61760-b)c
c
Aug.
de
perfect
.
iustitiae
.
Austin
hath
not
a
word
,
in
that
place
,
of
any
veniall
sinne
,
but
deliuereth
the
latter
exposition
,
of
comparison
with
Gods
righteousnes
.
Iudge
me
not
(
saith
Austin
)
according
to
thee
,
who
art
without
sinne
,
and
that
,
which
shall
be
in
the
world
to
come
.
That
,
which
he
saith
shall
not
be
iustified
,
he
referres
to
that
perfection
of
righteousnes
which
is
not
in
this
life
.
Neither
saith
[
](A15735-e61820-b)d
d
Hieron
.
epist.
ad
Ctesip
.
Ierome
any
such
thing
;
but
speaketh
absolutely
of
all
sinne
,
as
the
other
places
alledged
by
him
to
the
same
purpose
,
manifestly
shew
.
[
](A15735-e61840-b)e
e
Gal.
3.
22.
God
hath
shut
vp
all
vnder
sinne
.
[
](A15735-e61860-b)f
f
Rom.
3.
233.
All
haue
sinned
;
[
](A15735-e61880-b)g
g
1.
Reg.
8.
46.
If
they
sin
against
thee
;
for
there
is
no
man
that
sinneth
not
,
&c.
Neither
doth
[
](A15735-e61910-b)h
h
Gregor.
ad
Psalm
.
141.
Gregory
make
that
interpretation
,
vnlesse
we
shall
say
,
that
there
are
no
sinnes
in
the
heart
but
veniall
.
Many
(
saith
he
)
though
[
](A15735-e61950-b)i
i
Delinquunt
in
opere
.
they
sinne
not
in
deed
,
yet
slip
now
and
then
by
vaine
and
peruerse
thoughts
.
After
he
concludes
thus
:
Therefore
he
shall
not
be
iustified
in
Gods
sight
that
[
](A15735-e61980-b)k
k
Corde
delinquit
.
sinnes
in
heart
,
vpon
which
God
looketh
.
Where
he
vseth
not
the
word
ˡ
slipping
,
but
sinning
,
as
before
of
the
deed
.
Therfore
this
first
exposition
hath
not
so
much
as
any
one
authoritie
,
truly
alleaged
,
to
countenance
it selfe
withall
.
speaker
D.
B.
P.
The
second
exposition
is
more
ordinarie
,
with
all
the
best
writers
vpon
Lib.
ad
C●●sium
cap.
10.
Lib.
9.
moral
cap.
1.
the
Psalmes
:
as
S.
Hilary
,
S.
Hierome
,
S.
Arnobius
,
S
〈◊〉
,
and
others
:
Which
is
also
S.
Augustine
,
S.
Gregorie
.
All
these
say
,
that
mans
iustice
,
in
comparison
of
the
iustice
of
God
,
will
seeme
to
be
no
iusti●e
at
all
:
and
so
take
these
words
,
No
creature
,
neither
man
nor
Angell
,
shall
be
iustified
in
thy
sight
:
that
is
,
if
his
iustice
appeare
before
thine
,
and
be
compared
to
it
.
for
as
the
starres
be
bright
in
themselues
,
and
s●…ne
also
goodly
in
a
cleare
●ight
:
yet
in
the
presence
of
the
glitt●…
sunne
beames
,
they
appeare
not
at
all
:
euen
so
mans
iustice
,
although
considered
by
it selfe
,
it
be
great
and
perfect
in
his
kind
,
yet
set
in
the
sight
and
presence
of
Gods
iustice
,
it
vanisheth
away
,
and
is
not
to
be
seene
.
This
exposition
is
taken
out
of
Job
,
where
he
saith
:
I
kno●…
〈◊〉
it
is
Iob.
9.
We
take
them
in
neither
of
these
senses
.
euen
so
,
that
no
man
compared
to
God
,
shall
be
iustified
.
Take
the
words
of
the
Psalme
in
whether
sense
you
list
(
that
either
we
haue
many
ve●●all
faults
,
for
which
we
cannot
be
iustified
in
Gods
sight
,
or
else
that
in
the
sight
of
Gods
most
bright
iustice
,
ours
will
not
appeare
at
all
)
and
it
cannot
be
thereof
iustly
concluded
,
that
euery
worke
of
the
righteous
man
is
stained
with
sin
.
And
consequently
,
the
place
is
not
to
purpose
.
speaker
A.
W.
Let
vs
see
the
other
exposition
;
and
first
what
[
](A15735-e62230-b)m
m
Hilar.
ad
Psa.
141.
Hilarie
saith
for
it
,
who
indeede
applieth
it
to
a
comparison
with
Gods
iustice
,
but
not
onely
in
degree
of
righteousnes
.
For
he
reciteth
there
diuers
passions
,
of
anger
,
griefe
,
lust
,
ignorance
,
&c.
which
are
the
cause
why
we
cannot
be
iustified
.
[
](A15735-e62260-b)n
n
Era●…s
in
Censur
.
Erasmus
hath
brought
good
reasons
to
prooue
that
Commentarie
on
the
Psalmes
to
be
none
of
Hieromes
.
I
will
adde
one
,
which
(
I
thinke
)
may
put
the
matter
out
of
question
,
that
Hierome
refuteth
that
interpretation
,
which
this
Papist
would
confirme
by
that
place
.
They
(
[
](A15735-e62310-b)o
o
Hieron
.
●plstola
ad
Ctesiph
.
contra
Pelagian
.
saith
Hierome
)
delude
this
testimonie
(
none
liuing
shall
be
iustified
in
thy
sight
)
vnder
a
shew
of
godlinesse
,
by
a
new
kinde
of
reasoning
.
For
they
say
that
none
is
perfect
in
comparison
of
God
;
as
if
the
scripture
had
said
thus
.
Here
is
your
exposition
denied
to
be
the
meaning
of
this
scripture
.
What
is
then
the
meaning
?
When
he
saith
(
in
thy
sight
)
he
will
haue
this
vnderstood
(
[
](A15735-e62340-b)p
p
Hieron
.
vbi
supra
.
saith
Hierome
)
that
euen
those
,
which
to
men
seeme
holy
,
[
](A15735-e62360-b)q
q
Scientiae
&
notitiae
Dei
.
in
Gods
knowledge
and
approbation
are
not
holy
:
for
man
looks
vpon
the
face
,
but
God
lookes
into
the
heart
.
Now
if
no
man
be
righteous
,
when
he
lookes
into
and
considers
the
heart
,
whom
the
secrets
of
the
heart
doe
not
deceiue
,
it
is
manifestly
shewed
,
that
the
heretikes
doe
not
extoll
men
on
high
,
but
derogate
from
the
power
of
God
.
Hierome
then
is
so
farre
from
bringing
that
interpretation
for
his
owne
,
that
he
reiects
and
refutes
it
:
and
,
that
which
is
worth
the
obseruing
,
euen
in
[
](A15735-e62380-b)r
r
Hieron
.
Epistola
ad
Cresiph
.
that
place
which
this
Papist
alleaged
for
his
former
exposition
.
It
is
no
marueile
if
these
men
can
prooue
any
thing
by
the
Fathers
.
Arnobius
indeed
doth
so
interpret
it
.
But
if
wee
rest
vpon
authoritie
,
his
bare
exposition
is
not
to
ouerweigh
Hieroms
reason
.
Besides
,
he
is
farre
from
thinking
a
man
righteous
in
such
perfection
,
as
you
dreame
of
;
as
it
is
plaine
by
his
former
words
.
Who
dares
say
to
God
(
saith
[
](A15735-e62430-b)s
s
Arnobius
ad
Psal.
141.
Arnobius
)
heare
me
in
thy
truth
,
and
in
thy
righteousnes
?
for
it
is
true
and
iust
,
that
he
which
hath
sinned
,
should
be
[
](A15735-e62450-b)t
t
Acerrimè
.
most
sharply
punished
.
Vpon
the
beginning
of
the
second
verse
he
hath
these
words
:
It
is
thy
righteousnes
,
that
being
Lord
,
thou
shouldest
[
](A15735-e62480-b)u
u
Contemnas
.
think
skorne
to
enter
into
iudgement
with
thy
seruant
.
[
](A15735-e62510-b)x
x
Euthym.
ad
Psal.
141.
Euthymius
denieth
that
a
man
can
be
iustified
,
if
he
be
examined
according
to
Gods
[
](A15735-e62530-b)y
y
Summam
Iustitiam
.
perfect
iustice
.
But
he
addes
further
:
Or
if
we
consider
the
benefits
of
God
,
or
his
commandements
.
So
that
the
righteous
breake
euen
the
Commandements
of
God
,
and
are
vnrighteous
.
It
is
a
needlesse
matter
to
heape
vp
authorities
,
for
the
proofe
of
that
whereof
there
is
no
question
.
Who
doubts
that
both
men
and
Angels
,
in
comparison
of
Gods
infinite
perfection
,
are
imperfectly
righteous
?
And
this
is
all
[
](A15735-e62560-b)z
z
Aug.
contra
Priscil
.
&
Origen
.
Austin
saith
.
But
how
can
this
prooue
,
that
the
Psalme
is
to
be
vnderstood
of
mans
righteousnes
compared
with
Gods
?
This
is
to
deceiue
your
reader
with
bare
names
of
men
,
not
to
perswade
him
by
the
consent
of
the
ancient
.
Neither
doe
you
remember
that
[
](A15735-e62580-b)a
a
Aug.
ad
Psal.
141.
Austin
,
where
purposely
he
expounds
that
Psalme
,
giues
no
such
interpretation
of
it
;
but
makes
(
in
his
sight
)
to
be
,
as
it
is
indeed
,
in
his
iudgement
.
Euery
liuing
man
(
saith
Austin
)
may
perhaps
iustifie
himselfe
[
](A15735-e62630-b)b
b
Co●am
se
,
non
co●am
te
.
before
himselfe
,
but
not
before
thee
.
And
afterward
:
[
](A15735-e62650-b)c
c
Quantumlibet
●ec●us
.
How
vpright
soeuer
I
seeme
to
my selfe
,
thou
bringest
a
rule
out
of
thy
treasurie
,
thou
laiest
me
to
it
,
and
I
am
found
[
](A15735-e62670-b)d
d
Prauus
.
euill
.
So
that
Austin
vnderstands
this
place
wholy
as
we
doe
.
[
](A15735-e62710-b)e
e
Greg.
Moral
.
lib
9.
cap.
1.
Gregory
is
as
truly
alleaged
as
Austin
,
and
as
himselfe
was
before
.
For
he
doth
not
so
much
as
allude
to
the
Psalm
:
but
onely
say
(
according
to
that
text
of
[
](A15735-e62740-b)f
f
Iob.
9.
〈◊〉
.
Iob
,
which
he
there
expounds
)
that
man
,
compared
to
God
,
cannot
be
counted
righteous
.
That
place
of
Iob
hath
the
doctrine
,
which
you
would
wring
out
of
the
Psalme
:
but
where
is
the
proofe
,
that
because
it
is
there
,
therfore
also
it
is
here
?
But
let
me
also
shew
,
that
this
which
you
rest
vpon
,
cannot
bee
the
meaning
of
[
](A15735-e62780-b)g
g
Psal.
142.
3
the
Psalme
.
Which
I
take
to
be
plaine
;
because
if
we
vnderstand
it
so
,
it
is
no
reason
to
moue
God
not
to
enter
into
iudgement
.
For
what
though
no
man
bee
so
righteous
as
God
?
If
he
be
so
rigeteous
,
as
God
requires
such
a
creature
should
be
,
it
can
neuer
hurt
him
,
though
God
enter
into
iudgement
with
him
a
thousand
times
.
So
the
sentence
should
be
vaine
,
there
being
no
occasion
of
it
.
Now
the
conclusion
wee
make
out
of
these
and
such
like
places
,
is
,
that
no
man
should
fancie
to
himselfe
a
possibilitie
of
keeping
Gods
Commandements
,
when
the
holiest
men
that
euer
were
,
dare
not
stand
before
Gods
iudgement
seate
,
to
giue
account
of
those
things
they
haue
done
since
they
were
iustified
,
and
(
as
the
Papists
say
)
receiued
this
grace
.
speaker
D.
B.
P.
One
other
ordinary
hackney
of
theirs
,
is
that
out
of
the
Prophet
.
All
A
leud
metaphor
.
Esay
.
64.
It
was
the
fault
of
your
bad
horsemanship
.
our
righteousnes
is
as
a
menstruous
or
defiled
cloath
.
The
which
I
haue
already
ridde
to
death
in
the
beginning
of
the
question
of
iustification
,
whereit
was
alleadged
:
The
answere
is
briefly
,
that
the
Prophet
praying
for
the
sinnes
of
the
people
,
speaketh
in
the
person
of
the
sinfull
.
Such
as
the
common
sort
of
them
were
,
who
had
more
sins
then
good
workes
,
and
so
their
righteousnesse
was
like
vnto
a
spotted
and
stained
cloath
.
Now
this
disproueth
not
,
but
that
their
good
workes
although
but
few
,
yet
were
free
for
all
sportes
of
iniquity
:
it
only
proueth
,
that
with
their
few
good
,
they
had
a
great
number
of
euill
,
which
defiled
their
righteousnes
,
and
made
it
like
a
stained
cloath
.
speaker
A.
W.
I
will
let
passe
your
lewd
allegorie
,
and
your
coleworts
twice
sod
,
referring
the
reader
to
my
former
answere
.
Only
this
I
will
adde
,
that
the
Prophet
may
well
bee
thought
to
refuse
your
exposition
,
because
he
speakes
in
the
plurall
.
speaker
D.
B.
P.
[
](A15735-e62920-b)h
h
Omnes
iustitiae
nostrae
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
our
righteousnesses
,
or
rather
,
to
make
English
of
it
,
all
our
good
deedes
.
3
There
is
not
a
man
,
who
doth
not
sinne
:
And
,
blessed
is
the
man
,
whose
sinnes
be
not
imputed
to
him
,
And
such
like
.
I
answere
that
the
best
men
sinne
venially
,
and
are
happy
when
those
their
sinnes
be
pardoned
:
but
all
this
is
cleane
besides
this
question
,
where
it
is
only
enquired
,
whether
the
good
workes
that
the
iust
doe
,
be
free
from
sinne
,
and
not
whether
they
at
other
times
doe
sin
,
at
the
least
venially
.
This
is
all
,
which
M.
Perkins
here
and
there
obiecteth
against
this
matter
.
speaker
A.
W.
Neither
the
former
nor
the
latter
can
reasonably
be
applied
to
veniall
sinne
;
that
being
[
](A15735-e63010-b)i
i
〈◊〉
.
Reg.
8.
46.
Salomons
in
his
prayer
,
at
the
dedication
of
the
Temple
,
praying
for
the
people
,
in
regard
of
such
sinnes
as
should
prouoke
God
to
deliuer
them
into
their
enemies
hands
:
The
other
[
](A15735-e63030-b)k
k
Psal
32.
2.
Dauids
,
after
those
great
sinnes
of
murther
and
adulterie
.
Of
that
idle
distinction
of
veniall
sinne
it
is
needlesse
to
say
any
thing
,
till
it
be
better
prooued
.
speaker
D.
B.
P.
But
because
some
others
doe
alleadge
also
,
some
darke
places
out
of
the
Fathers
,
I
thinke
it
not
amisse
,
to
solue
them
here
together
.
S.
Cyprian
saith
:
That
the
be●eiged
mind
of
man
,
can
hardly
resist
all
assaults
of
the
enemie
:
for
when
couetousnes
is
ouerthrowen
,
vp
starts
lechery
and
so
forth
.
Ans.
All
this
is
true
,
that
the
life
of
man
is
a
perpetuall
warfare
:
yet
man
assisted
with
the
grace
of
God
,
may
performe
it
most
valiantly
,
and
neuer
take
any
mortall
wound
of
the
enemies
;
although
through
his
●wne
●…tie
he
may
be
sometimes
foyled
.
S.
H.
〈◊〉
affirmeth
:
That
then
we
are
iust
when
we
confesse
our selues
to
be
sinners
.
〈◊〉
.
1.
cap.
Pelag.
Ans.
That
all
iust
men
confesse
themselues
to
sinne
venially
:
but
neither
of
these
places
come
neare
the
point
in
question
,
that
not
one
good
deede
of
the
iust
man
,
is
without
some
spot
or
staine
of
sinne
.
S.
Augustine
hath
these
wordes
:
Most
perfect
charitie
,
which
cannot
be
increased
,
is
to
be
sound
in
no
man
in
this
life
:
and
as
long
as
it
may
bee
Epist.
29.
increased
,
that
●hich
is
lesse
then
it
ought
to
be
is
faultie
,
of
which
fault
it
proceedeth
,
that
there
is
no
man
who
doth
good
,
and
doth
not
sinne
.
All
this
we
graunt
to
be
true
:
that
no
man
hath
so
perfect
charitie
in
this
life
,
but
that
sometimes
he
doth
lesse
then
he
ought
to
doe
:
and
consequently
doth
notso
well
,
but
that
now
and
then
he
sinneth
at
the
least
veniall●
,
and
that
therefore
the
said
holy
Doctor
had
iust
cause
to
say
.
V●oe
be
to
the
laudable
life
of
a
man
,
if
it
be
examined
without
mercie
.
All
Lib.
9.
confess
.
cap.
●3
.
which
notwithstanding
iust
men
may
out
of
that
charity
,
which
they
haue
in
this
life
doe
many
good
workes
,
which
are
pure
from
all
sinne
as
hath
beene
prooued
.
They
alleadge
yet
another
plase
out
of
S.
Augustine
.
That
belongeth
vnto
the
perfection
of
a
iust
man
,
to
know
in
truth
his
Lib.
3.
con
.
dua●
Epist.
Pelag.
cap.
7.
imperfection
,
and
in
humility
to
confesse
it
.
True
:
that
is
as
he
teacheth
else
where
.
First
,
that
the
perfection
of
this
life
is
imperfection
,
being
compared
with
the
perfection
of
the
life
to
come
.
Againe
,
that
the
most
perfect
in
this
life
,
hath
many
imperfections
,
both
of
wit
and
will
,
and
thereby
many
light
faultes
.
Now
come
we
vnto
S.
Gregory
our
blessed
Apostle
,
out
of
whose
Neuer
called
to
any
Apostleship
by
Christ
.
Lib.
9.
moral
.
cap.
1.
sweete
words
ill
vnderstood
,
they
seeme
to
haue
sucked
this
their
poison
.
He
saith
.
The
holy
man
Iob
,
because
hee
did
see
all
the
merit
of
our
vertue
to
bee
vice
,
if
it
bee
straightly
examined
of
the
inward
iudge
doth
rightly
adde
,
if
I
will
contend
with
him
,
J
cannot
answere
him
one
for
a
thousand
.
I
answere
that
by
our
vertue
in
that
place
is
to
be
vnderstood
,
that
vertue
which
we
haue
of
our
own
strength
,
without
the
aide
of
Gods
grace
which
we
acknowledge
to
bee
commonly
infected
with
some
vice
:
that
S.
Gregorie
so
tooke
it
,
appeares
by
the
wordes
,
both
going
before
and
following
:
before
he
writeth
thus
.
A
man
not
compared
to
God
,
receiued
iustice
:
but
compared
vnto
him
,
he
leeseth
it
.
For
whosoeuer
compareth
himselfe
vnto
the
author
of
all
good
,
leeseth
that
good
which
he
had
receiued
:
for
be
that
doth
attribute
the
good
vnto
himselfe
,
doth
fight
against
God
,
with
his
ewne
gifts
:
And
after
thus
.
●o
contend
with
God
,
is
not
to
giue
to
God
the
glorie
of
his
vertue
,
but
to
take
it
to
himselfe
.
And
so
all
the
merit
of
this
our
vertue
,
which
commeth
not
of
God
,
but
is
att●●buted
vnto
our selfe
,
as
proceeding
onely
from
our selues
,
is
the
very
vice
of
pride
and
cannot
be
preiudiciall
vnto
true
good
works
,
all
which
we
acknowled●e
to
proceede
principally
from
the
grace
of
God
,
dwelling
in
vs
.
He
saith
〈◊〉
ther
with
S.
Augustine
that
in
this
life
we
cannot
attaine
vnto
〈◊〉
puritie
,
such
as
shall
be
in
heauen
:
read
the
beg●…ing
of
his
first
and
second
booke
o●
Morals
,
and
there
you
shall
find
him
commending
Iob
to
the
skyes
,
as
a
good
and
holy
man
,
by
his
temptations
not
soyled
,
but
much
●…anced
in
vertue
.
speaker
A.
W.
These
places
,
for
ought
I
know
,
are
of
your
owne
deuising
,
to
be
thus
applied
:
and
there
fore
I
will
neuer
striue
about
them
,
though
when
occasion
shal
serue
,
it
will
appeare
that
your
answers
to
Austins
and
Gregories
testimonies
,
are
but
shifts
.
speaker
D.
B.
P.
Now
before
I
depart
from
this
large
question
of
iustification
,
I
will
handle
yet
one
other
question
,
which
commonly
ariseth
about
it
:
it
is
,
WHETHER
FAITH
MAY
BE
without
Charitie
.
I
Proo●e
that
it
may
so
be
:
first
out
of
these
wordes
of
our
Sauiour
,
Many
shall
say
vnto
me
in
that
day
,
Lord
Lord
,
haue
we
not
prop●●cied
in
thy
name
,
haue
we
not
cast
out
Diuels
,
haue
we
not
done
many
miracles
,
to
whom
J
will
confesse
,
that
I
neuer
knewe
you
,
depart
from
mee
,
all
Math.
7.
yee
that
worke
iniquitie
.
That
these
men
beleeued
in
Christ
,
and
perswaded
themselues
assuredly
to
be
of
the
elect
appeareth
,
by
their
confident
The
rich
man
in
hell
called
Abraham
father
.
calling
of
him
,
Lord
,
Lord
,
and
the
rest
that
followeth
:
Yet
Christ
Declareth
manifestly
that
they
wanted
charity
,
in
saying
that
they
were
workers
of
iniquitie
.
speaker
A.
W.
Your
proofe
that
they
had
a
iustifying
faith
,
is
too
slender
.
They
called
him
Lord
.
What
if
they
had
called
him
Sauiour
,
must
they
needs
therefore
haue
had
saith
?
The
[
](A15735-e63620-b)l
l
Luk.
16.
24.
rich
man
in
hell
calles
vpon
Abraham
by
the
name
of
father
;
shall
I
conclude
as
you
doe
?
speaker
D.
B.
P.
2.
When
the
King
went
to
see
his
guestes
.
He
found
there
a
man
not
attired
in
his
wedding
garment
:
and
therefore
commanded
him
to
be
cast
Math.
22.
into
vtter
darknes
.
This
man
had
faith
,
or
else
he
had
not
been
admitted
vnto
that
table
which
signifieth
the
Sacraments
:
yet
wanted
charitie
,
which
to
be
the
wedding
garment
,
beside
:
the
euidence
of
the
text
is
also
prooued
,
where
in
expresse
tearmes
,
The
garments
of
Christs
Spouse
is
declared
to
be
the
righteousnesse
and
good
workes
of
the
Saintes
.
Apoc.
19.
And
that
with
great
reason
:
for
as
S.
Paul
teacheth
.
Faith
shall
not
remaine
after
this
life
:
With
what
instrument
then
(
trow
you
)
will
the
1.
Cor.
13.
Protestants
lay
hold
on
Christs
righteousnesse
?
speaker
A.
W.
That
charitie
is
that
wedding
garment
,
S.
Hierome
vpon
the
same
place
doth
witnesse
,
saying
:
That
it
is
the
fulfilling
of
our
Lords
commandements
.
And
S.
Gregor●e
doth
in
expresse
wordes
define
it
.
What
Hom.
38.
in
Euang.
Can.
22.
in
Math.
Tract.
20.
in
Math.
(
saith
he
)
must
we
vnderstand
by
the
wedding
garment
,
but
charitie
?
So
doe
S.
Hilarie
,
and
Origen
:
and
S.
Chrysostome
vpon
that
place
.
Parables
are
no
further
any
proofes
,
than
the
meaning
of
them
is
certainly
knowne
:
but
all
your
expositions
of
this
,
are
at
least
vncertaine
.
The
table
signifieth
the
Sacraments
.
What
?
Baptisme
too
,
and
your
other
fiue
?
or
how
many
,
and
what
Sacraments
?
Besides
,
your
consequence
is
very
feeble
.
Was
no
man
euer
admitted
to
the
Sacraments
,
that
made
shew
of
faith
,
when
indeed
he
had
none
?
Your
[
](A15735-e63890-b)m
m
Glossa
Ordin
.
ad
Mat.
22
ordinarie
glosse
expounds
it
of
being
in
the
Church
:
[
](A15735-e63900-b)n
n
Chrysost.
&
Gregor.
apud
Thomam
in
●atena
ad
Mat.
22.
Chrysostome
of
the
Scriptures
;
which
sit
at
the
table
of
the
Scriptures
:
Gregory
of
the
Church
;
He
commeth
into
the
mariage
(
saith
Gregorie
)
but
without
a
wedding
garment
;
that
hath
faith
in
the
Church
,
but
not
charitie
.
I
might
in
like
sort
examine
the
rest
of
the
parable
,
and
finde
great
diuersities
of
opinions
,
as
in
such
cases
there
must
needs
be
.
But
to
the
poynt
.
First
,
I
say
,
many
hypocrites
are
in
the
Church
,
that
haue
not
so
much
as
a
perswasion
of
the
truth
of
the
Scripture
,
and
so
absolutely
want
their
mariage
garment
.
Secondly
,
I
adde
,
that
this
man
,
and
many
other
,
might
haue
a
generall
beleefe
,
and
yet
not
rest
vpon
God
for
iustification
by
Christ
;
without
which
faith
,
there
is
no
place
for
any
man
in
heauen
.
Thirdly
,
let
it
be
granted
that
charitie
is
the
mariage
garment
;
what
get
you
by
it
,
vnlesse
you
can
prooue
,
that
the
faith
this
man
had
,
was
a
true
iustifying
faith
?
which
you
can
neuer
possibly
doe
.
The
generall
meaning
of
the
parable
seemes
to
be
no
more
but
this
,
that
many
men
thrust
into
the
Church
,
who
,
when
the
day
of
trial
comes
,
will
be
found
to
haue
no
interest
to
the
kingdome
of
heauen
:
which
our
Sauiours
conclusion
shewes
,
[
](A15735-e63950-b)o
o
Math.
23.
14.
Many
are
called
,
but
few
are
chosen
.
I
denie
not
,
that
sentence
shall
be
giuen
according
to
workes
,
but
that
they
,
which
want
workes
,
haue
faith
.
This
is
the
poynt
in
question
,
and
this
can
neuer
be
prooued
by
this
parable
.
speaker
D.
B.
P.
3.
The
like
argument
is
made
of
the
foolish
Virgins
.
Who
were
Math.
25.
part
of
the
Kingdome
of
God
,
and
therefore
had
faith
,
which
is
the
gate
and
enterance
into
the
seruice
of
God
.
Yea
in
the
house
of
God
,
they
aspired
vnto
more
then
ordinary
perfection
.
Hauing
professed
Virginitie
,
Popish
perfection
.
yet
either
carried
away
with
vaine
glorie
,
as
S.
Gregorie
takes
it
.
Or
not
giuing
themselues
to
the
workes
of
mercy
,
spirituall
,
and
corporall
,
as
S.
Chrysostome
expoundes
it
:
briefely
not
continuing
in
their
former
Or
charitie
.
charitie
(
for
faith
once
had
,
cannot
after
the
Protestants
doctrine
bee
lost
)
were
shut
out
of
the
Kingdome
of
heauen
,
albeit
they
presumed
strongly
on
the
assurance
of
their
saluation
,
as
is
apparant
:
By
their
confident
demaunding
to
bee
let
in
,
for
they
said
,
Lord
,
Lord
,
open
vnto
vs
.
speaker
A.
W.
The
very
like
indeede
,
and
as
vncertaine
as
the
former
.
[
](A15735-e64090-b)p
p
Math.
25.
1.
〈◊〉
These
Virgins
were
part
of
Gods
kingdome
in
profession
,
but
not
in
election
,
and
therefore
neuer
had
iustifying
faith
.
The
perfection
you
fancie
,
might
well
be
attained
to
without
true
faith
,
especially
the
profession
of
such
perfection
,
which
is
all
that
they
had
for
ought
that
can
be
proued
by
the
text
.
If
you
vnderstood
the
Protestants
doctrine
,
as
well
as
you
would
seeme
to
doe
,
you
would
know
that
we
hold
it
as
vnpossible
to
lose
Charitie
,
as
to
lose
Faith
;
affirming
that
he
which
hath
not
both
to
the
end
,
neuer
had
either
.
Their
confident
demaunding
to
be
let
in
,
shewes
rather
their
desire
,
than
their
hope
:
and
yet
how
many
hope
without
true
faith
in
Christ
?
Is
it
not
generally
the
case
of
all
you
Papists
?
speaker
D.
B.
P.
4.
Many
of
the
princes
beleeued
in
Christ
,
but
did
not
confesse
him
,
for
Ioh.
12.
they
loued
more
the
glory
of
men
then
the
glory
of
God
.
What
can
bee
more
euident
,
then
that
these
men
had
faith
:
when
the
holy
Ghost
saith
expresly
that
they
beleeued
in
Christ
which
is
the
onely
acte
of
faith
?
And
yet
were
destitute
of
charitie
,
which
preferreth
the
glory
and
seruice
of
God
,
before
all
things
in
this
world
.
speaker
A.
W.
They
might
[
](A15735-e64200-b)q
q
Ioh.
12.
42.
43
rest
vpon
him
as
the
Messiah
,
and
yet
not
to
iustification
:
for
who
knowes
not
that
the
Iewes
,
and
especially
the
princes
or
chiefe
men
amongst
them
,
look●
for
the
Messiah
,
as
a
temporall
deliuerer
,
not
as
a
spirituall
Sauiour
?
Beside
,
they
might
haue
a
true
iustifying
faith
,
and
loue
too
,
and
yet
be
led
away
,
in
this
point
,
by
vaine
glorie
,
or
feare
,
as
[
](A15735-e64210-b)r
r
Ioh.
3.
2.
&
19.
39.
Nicodemus
was
,
who
came
to
Christ
by
night
;
and
[
](A15735-e64230-b)s
s
Math.
26.
70.
71.
Peter
,
who
denied
his
Sauiour
by
swearing
and
cursing
,
and
yet
lost
not
either
his
faith
or
charitie
by
it
,
though
he
sinned
grieuously
against
both
faith
and
charitie
,
in
that
fearefull
deniall
.
speaker
A.
W.
5.
This
place
of
S.
Iames
.
(
What
shall
it
profit
my
brethren
if
any
man
say
that
he
hath
faith
,
but
hath
not
workes
:
what
,
shall
his
faith
be
able
to
A.
W.
Cap.
2.
This
is
your
glosse
,
without
truth
.
saue
?
)
Supposeth
very
playnelie
,
that
a
man
may
haue
faith
without
good
workes
,
that
is
,
without
charitie
,
but
that
it
shall
auaile
him
nothing
.
You
suppose
that
which
will
neuer
be
prooued
,
that
the
Apostle
takes
works
for
charitie
.
Doe
you
thinke
that
they
,
against
whom
the
Apostle
writes
,
would
grant
that
they
were
without
the
loue
of
God
?
The
Gnosticks
were
neuer
so
absurd
.
But
the
question
was
,
whether
a
man
that
profest
Iesus
Christ
to
bee
the
Sauiour
of
the
world
,
were
not
by
this
saued
,
how
lewdly
soeuer
he
demeaned
himselfe
?
speaker
D.
B.
P.
Caluin
saith
that
the
Apostle
speakes
of
a
shadow
of
faith
,
which
is
a
bare
knowledge
of
the
articles
of
our
creed
,
but
not
of
a
iustifying
faith
.
Without
doubt
he
was
very
well
acquainted
with
it
.
Without
doubt
hee
was
little
acquainted
with
that
kinde
of
faith
,
by
which
Protestants
be
iustified
:
but
he
directly
speakes
of
such
a
faith
,
as
Abraham
was
iustified
by
:
saying
.
That
that
faith
did
worke
with
his
workes
,
and
was
made
perfect
by
the
workes
.
Was
this
but
a
shadow
of
faith
?
speaker
A.
W.
Caluin
saith
truly
,
that
the
Apostle
speaks
of
a
dead
faith
,
which
(
we
say
)
can
iustifie
no
man
;
and
of
faith
in
profession
,
not
in
truth
.
The
former
is
plaine
;
[
](A15735-e64450-b)t
t
Iam.
2.
17.
Faith
if
it
haue
no
workes
,
is
dead
in
it selfe
.
[
](A15735-e64470-b)u
u
Vers
〈◊〉
.
〈◊〉
Faith
without
workes
,
is
dead
.
The
latter
appeares
thus
:
[
](A15735-e64490-b)x
x
Ve●s
.
14.
Though
a
man
sa●
he
haue
faith
.
[
](A15735-e64510-b)y
y
Vers.
18.
Shew
me
thy
faith
by
thy
workes
.
You
answere
,
he
was
little
acquainted
with
our
kinde
of
faith
.
When
you
can
prooue
he
tolde
you
so
,
I
will
beleeue
you
.
But
you
adde
further
:
That
he
speakes
directly
of
such
a
faith
as
Abraham
was
iustified
by
.
True
:
for
of
such
a
faith
these
men
did
make
profession
.
Therefore
the
Apostle
shewes
,
that
this
faith
of
Abraham
was
a
liuing
faith
,
that
wrought
by
charitie
,
and
was
acknowledged
by
God
himselfe
to
be
such
,
in
regard
of
the
workes
issuing
from
it
;
such
as
theirs
is
not
,
if
it
haue
no
workes
,
which
are
the
euidences
of
a
true
faith
,
as
[
](A15735-e64550-b)z
z
Vers.
26.
breathing
is
a
certaine
proofe
of
life
.
speaker
D.
B.
P.
But
they
reply
that
this
faith
is
likened
vnto
the
faith
of
the
Diuell
,
&
therefore
cannot
be
a
iustifying
faith
:
that
followeth
not
;
for
an
excellent
good
thing
,
may
be
like
vnto
a
badde
in
some
things
,
as
diuels
in
nature
are
not
onely
like
,
but
the
very
same
as
Angels
bee
:
euen
so
a
full
Christian
faith
may
be
well
likened
vnto
a
diuels
faith
,
when
it
is
naked
and
voyd
of
good
works
in
two
points
:
First
,
in
both
there
is
a
perfect
knowledge
of
all
things
reuealed
:
Secondly
,
this
knowledge
shall
not
stead
them
anie
whit
,
but
onely
serue
vnto
their
greater
condemnation
,
because
that
knowing
the
will
of
their
master
,
they
did
it
not
.
And
in
this
respect
S.
Iames
compareth
them
together
:
Now
there
are
many
pointes
wherein
these
faiths
doe
differ
,
but
this
one
is
principall
.
That
Christians
out
of
a
goodly
and
deuoute
affection
,
doe
willinglie
submitte
their
vnderstanding
vnto
the
rules
of
faith
,
beleeuing
things
aboue
humane
reason
,
yea
such
as
seeme
sometimes
contrarie
to
it
.
But
the
diuell
against
his
will
,
beleeues
all
that
God
hath
reuealed
:
Because
by
his
naturall
capacitie
he
knowes
that
God
can
teach
,
nor
testifie
any
vntruth
.
speaker
A.
W.
We
do
not
say
,
that
it
is
likened
to
the
Diuels
faith
,
but
that
the
Apostle
shewes
them
,
how
insufficiently
they
reason
,
from
the
beleeuing
the
truth
of
God
,
to
iustification
.
For
the
Diuels
(
saith
he
)
beleeue
also
;
yea
more
then
beleeue
(
say
I
)
haue
one
of
your
preparatory
works
,
euen
feare
of
damnation
.
speaker
D.
B.
P.
Againe
,
that
faith
may
bee
without
charitie
is
proued
out
of
these
words
of
the
same
second
Chapter
.
Euer
as
the
body
without
the
spirit
is
dead
,
so
also
faith
without
workes
is
dead
.
Hence
thus
I
argue
:
albeit
the
body
be
dead
without
the
soule
:
yet
is
it
a
true
naturall
body
in
it selfe
,
euen
so
faith
is
perfect
in
the
kind
of
faith
although
without
charitie
it
auayle
not
to
life
euerlasting
.
speaker
A.
W.
I
answered
you
before
,
out
of
Cardinall
[
](A15735-e64720-b)a
a
Caietan
.
ad
●ac
.
2.
26.
Caietan
,
that
the
Apostle
speakes
not
of
the
soule
,
but
of
[
](A15735-e64740-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
breath
;
so
that
the
comparison
stands
thus
.
As
the
▪
bodie
,
that
breathes
not
,
is
dead
:
so
faith
,
that
brings
not
forth
good
works
,
is
dead
.
speaker
A.
W.
Lastly
in
true
reason
it
is
manifest
that
faith
may
be
without
charity
,
for
they
haue
seuerall
seates
in
the
soule
,
one
being
in
the
will
,
and
the
D.
B.
P.
Faith
is
in
the
will
.
Gods
goodnes
is
the
obiect
of
Faith
.
other
in
the
vnderstanding
:
they
haue
distinct
obiectes
,
faith
respecting
the
truth
of
God
,
and
charitie
the
goodnes
of
God
.
Your
reason
is
without
truth
.
They
haue
diuers
seats
in
the
soule
,
and
distinct
obiects
;
therefore
the
one
may
be
without
the
other
.
First
,
I
deny
the
Antecedent
,
in
respect
of
the
former
part
thereof
.
For
faith
that
iustifies
is
not
in
the
vnderstanding
,
but
in
the
will
:
secondly
I
deny
your
consequence
altogether
;
because
it
proues
no
more
,
but
only
that
there
is
no
naturall
necessity
of
their
being
together
,
in
regard
of
each
other
.
Our
doctrine
is
,
that
they
are
alwaies
ioyned
,
because
the
spirit
,
that
giues
a
man
faith
to
iustification
,
doth
also
giue
him
true
inherent
righteousnes
,
together
with
that
faith
in
Christ
.
speaker
D.
B.
P.
Neither
doth
faith
necessarily
suppose
charitie
,
as
charitie
doth
faith
,
for
we
cannot
loue
him
of
whom
wee
neuer
heard
.
Neither
yet
doth
charitie
naturally
flow
out
of
faith
,
but
by
due
consideration
of
the
goodnes
of
God
,
and
of
his
benefits
&
loue
towards
vs
,
into
which
good
and
deuoute
considerations
,
few
men
doe
enter
,
in
comparison
of
them
who
are
led
into
the
broade
way
of
iniquity
through
their
inordinate
passions
.
This
according
to
the
truth
,
and
yet
more
different
in
the
Protestants
opinion
:
for
faith
laies
hold
on
Christs
righteousnes
,
and
receiues
that
in
.
But
charitie
can
receiue
nothing
in
,
as
M.
Perkins
witnesseth
.
Pag.
85.
But
giues
it selfe
forth
in
all
duties
of
the
first
and
second
table
.
speaker
A.
W.
The
like
answer
I
make
to
the
other
two
points
that
follow
.
Faith
doth
not
(
say
you
)
necessarily
suppose
charity
,
as
charitie
doth
faith
;
neither
doth
charity
naturally
flow
out
of
faith
.
What
then
?
therefore
is
not
euery
man
sanctified
,
that
is
iustified
,
I
deny
the
consequence
:
he
[
](A15735-e64950-b)c
c
Ioh.
1.
12.
Rom.
8.
9.
10.
Gal.
4.
6.
that
beleeues
in
Christ
,
hath
the
spirit
of
Christ
,
and
where
he
is
,
there
is
sanctification
.
That
with
you
adde
of
the
impossiblity
of
our
saluation
,
if
I
rightly
vnderstand
it
(
which
I
can
hardly
do
,
it
is
so
confused
)
is
not
to
the
purpose
,
yet
we
may
conclude
,
out
of
the
former
part
of
the
discourse
,
as
before
,
Faith
receiues
in
,
charitie
doth
not
;
therefore
they
are
not
alwaies
together
.
The
consequence
is
naught
,
as
if
vertues
of
diuers
effects
could
not
be
giuen
by
the
spirit
,
at
one
time
,
and
alwaies
keepe
together
in
the
soule
iustified
,
and
sanctified
.
speaker
D.
B.
P.
Now
Sir
,
if
they
could
not
applie
vnto
themselues
Christs
righteousnes
,
without
fulfilling
all
duties
of
the
first
and
second
table
:
they
should
neuer
applie
it
to
them
,
for
they
hould
it
impossible
to
fulfill
all
those
duties
,
so
that
this
necessarie
linking
of
charity
with
faith
:
maketh
their
saluation
not
only
very
euill
assured
,
but
altogither
impossible
,
for
charitie
is
the
fulnes
of
the
law
,
which
they
hold
impossible
,
and
then
if
the
assurance
of
their
saluation
,
must
needs
be
ioyned
with
such
an
impossibilitie
,
Rom.
12.
they
may
assure
themselues
,
that
by
that
faith
,
they
can
neuer
come
to
saluation
.
speaker
A.
W.
I
will
do
the
best
I
can
to
vnderstand
and
examine
what
you
say
in
this
discourse
,
wherein
(
me
thinkes
)
you
would
perswade
vs
,
that
this
linking
of
faith
and
charity
together
,
makes
our
saluation
altogether
impossible
,
because
it
requires
of
vs
the
fulfilling
of
the
law
,
that
we
may
thereby
,
applie
Christs
righteousnes
to
our selues
;
which
we
hold
to
be
impossible
.
Now
,
vpon
this
impossibilitie
,
it
should
follow
,
(
in
your
opinion
)
that
we
may
assure
our selues
,
we
can
neuer
come
to
saluation
by
this
faith
.
All
the
matter
lies
in
this
proposition
,
that
the
ioyning
of
these
vertues
exacts
the
fulfilling
of
the
law
,
to
applie
Christ
by
,
which
hath
no
kind
of
truth
in
it
:
for
first
,
the
hauing
of
charitie
doth
not
bind
vs
to
keepe
the
law
,
but
enables
vs
in
some
measure
to
that
dutie
,
which
we
were
bound
to
before
.
Secondlie
,
it
is
not
the
lincking
of
these
two
that
doth
enable
vs
,
but
the
hauing
of
charitie
,
that
is
of
iustifying
grace
.
Lastlie
,
though
they
come
and
stay
together
:
yet
haue
they
as
their
seuerall
natures
,
and
effects
,
so
their
seuerall
ends
also
;
faith
seruing
to
obtaine
iustification
,
charity
to
cause
a
holy
conuersation
.
If
I
haue
mistaken
you
,
it
is
against
my
will●
;
if
there
be
any
thing
else
in
it
,
that
may
make
for
you
or
against
vs
,
let
me
know
it
,
and
I
will
yeeld
to
it
,
or
answere
it
.
speaker
D.
B.
P.
Let
vs
annex
vnto
these
plaine
authorities
of
holy
Scripture
,
one
euident
Jt
was
needles
to
proue
that
we
deny
not
.
Lib.
15.
de
Trin.
cap.
17.
Con.
Crescen
.
lib.
1.
cap.
29.
testimonie
of
Antiquitie
:
That
most
incorrupti●…
S.
Augustine
saith
flatly
,
That
faith
may
well
be
without
charitie
,
but
it
cannot
profile
vs
without
charitie
.
And
,
That
one
God
is
worshipped
sometimes
out
of
the
Church
,
but
that
vnskilfully
,
yet
is
it
he
.
Also
that
one
faith
is
had
without
charitie
,
and
that
also
out
of
the
Church
,
neither
therfore
is
not
faith
:
For
there
is
one
God
,
one
Faith
,
one
Baptisme
,
and
one
i●●aculate
Catholike
Church
:
in
which
God
is
not
serued
only
,
but
in
which
only
,
he
is
truly
serued
:
neither
in
which
alone
,
faith
is
kept
●…n
which
only
,
faith
is
kept
with
charitie
.
So
that
faith
,
and
that
only
true
faith
,
of
which
the
Apostle
speaketh
,
One
God
,
one
faith
,
may
be
,
and
is
an
many
without
charitie
.
speaker
A.
W.
In
[
](A15735-e65170-b)d
d
Aug.
de
Tri
nit.
lib.
15.
c.
17.
the
former
place
alleaged
,
Augustine
hath
no
such
word
;
and
if
he
had
,
the
answere
is
easie
,
that
he
speakes
not
of
that
faith
,
wherby
we
trust
in
God
for
iustification
,
but
of
that
which
is
onelie
an
acknowledgement
of
the
truth
of
Scripture
.
In
[
](A15735-e65200-b)e
e
Aug.
contra
Crescen
.
lib.
1.
cap.
29.
the
later
thus
he
writes
.
As
one
God
is
worshipped
ignorantly
,
euen
out
of
the
Church
,
neither
therefore
is
not
he
;
so
one
faith
is
had
without
charity
,
euen
out
of
the
Church
,
neither
therefore
is
not
it
.
For
there
is
one
God
,
one
faith
,
one
Baptisme
,
one
incorrupt
Catholike
Church
,
not
in
which
alone
God
is
worshipped
,
but
in
which
alone
one
God
is
[
](A15735-e65220-b)f
f
Piè
.
rightly
worshipped
;
nor
in
which
alone
one
faith
is
held
,
but
in
which
alone
one
faith
with
charity
is
held
;
nor
in
which
alone
one
Baptisme
is
had
,
but
in
which
alone
one
Baptisme
is
[
](A15735-e65240-b)g
g
Salubriter
.
healthfully
had
.
In
which
discourse
any
man
may
see
,
that
Austin
speakes
of
such
a
faith
,
as
beleeues
the
truth
of
Scripture
.
To
which
purpose
,
a
little
before
he
shewed
,
that
the
Diuels
also
had
the
same
faith
,
or
at
least
,
beleeued
the
same
things
of
Christ
,
that
we
doe
in
the
Church
.
And
this
faith
,
which
is
indeed
the
same
,
the
Apostle
speakes
of
,
may
be
,
and
is
often
,
without
charitie
.
And
yet
by
your
leaue
,
a
man
may
reasonablie
doubt
,
whether
this
assent
to
the
Scripture
,
be
wrought
by
the
spirit
of
God
,
in
euery
one
that
professeth
religion
,
according
to
the
truth
of
his
perswasion
;
and
be
not
rather
in
many
an
opinion
receiued
from
men
,
as
for
the
most
part
,
amongst
you
Papists
;
who
rest
vpon
the
authoritie
of
men
,
vnder
the
name
of
the
Church
,
in
this
very
point
.
speaker
D.
B.
P.
The
Protestants
bold
asseuerations
,
that
they
cannot
be
parted
,
are
great
:
but
their
proofes
very
slender
,
and
scarce
worth
the
disprouing
.
speaker
A.
W.
It
becomes
a
Christian
to
be
bold
in
matters
of
faith
,
especiallie
when
it
is
gaine-said
.
What
our
proofes
are
,
it
shall
better
be
seene
hereafter
,
if
it
please
God
.
In
the
meane
while
,
how
strong
yours
are
,
set
euery
man
iudge
with
indifferencie
.
THAT
FAITH
MAY
BE
WITHOVT
good
Workes
.
speaker
D.
B.
P.
THe
first
,
He
that
hath
not
care
of
his
owne
,
hath
denied
his
faith
:
therfore
〈◊〉
.
Tim.
〈◊〉
.
saith
includeth
that
good
worke
,
of
prouiding
for
our
owne
:
Ans.
That
faith
there
seemes
to
signifie
,
not
that
faith
whereby
we
beleeue
all
things
reuealed
,
or
the
Protestants
the
certainty
of
their
saluation
:
but
for
fidelity
,
and
faithfull
performance
,
of
that
which
we
haue
promised
in
Bapti●me
,
which
is
to
keepe
all
Gods
commandements
one
of
the
which
,
is
to
prouide
for
our
children
,
and
for
them
that
we
haue
charge
of
:
so
that
he
who
hath
no
such
care
ouer
his
owne
charge
,
hath
denied
his
faith
:
that
is
,
violated
his
promise
in
Baptisme
.
There
is
also
another
ordinary
answere
supposing
faith
to
be
taken
there
for
the
Christian
beleefe
,
to
wit
,
that
one
may
deny
his
faith
two
waies
:
either
in
flat
denying
any
article
of
faith
,
or
by
doing
something
that
is
contrary
to
the
doctrine
of
our
faith
.
Now
he
that
hath
no
care
of
his
owne
,
doth
not
deny
any
article
of
his
faith
,
but
committeth
a
fact
contrary
to
the
doctrine
of
his
faith
:
so
that
not
faith
,
but
the
doctrine
of
faith
,
or
our
promise
in
Baptisme
,
includeth
good
workes
.
speaker
A.
W.
These
reasons
are
such
,
as
(
to
my
best
remembrance
)
I
punc
;
neuer
read
in
any
Protestant
to
this
purpose
,
if
you
haue
,
you
should
haue
quoted
the
places
.
But
howsoeuer
,
(
I
thinke
)
neither
we
,
nor
you
,
will
be
bound
to
maintaine
all
the
arguments
,
that
haue
been
brought
,
in
all
questions
,
to
proue
the
doctrines
we
seuerally
hold
:
If
it
had
bin
your
purpose
,
to
deale
throughly
in
this
point
,
you
might
haue
found
out
better
reasons
then
these
,
though
not
better
for
your
turne
.
If
you
aske
where
?
I
will
shew
you
,
God
willing
,
in
another
treatise
.
For
the
answering
of
these
arguments
,
is
nothing
to
Master
Perkins
reformed
Catholike
,
nor
the
reason
of
any
moment
:
but
as
it
may
well
be
suspected
,
of
your
owne
deuising
:
that
you
might
make
babies
to
dallie
with
all
.
speaker
D.
B.
P.
2
There
are
among
you
that
beleeue
not
;
for
he
know
who
beleeued
,
Ioh.
6.
and
who
was
to
betray
him
:
Opposing
treason
to
faith
,
as
if
he
had
said
:
faith
conteined
in
it selfe
fidelitie
.
This
Argument
is
farre
fetched
,
and
The
more
vnwise
you
to
trouble
your
reader
with
it
.
What
could
the
doctrine
of
the
Sacrament
hinder
Judas
gaine
?
little
worth
.
For
albeit
faith
hath
not
fidelitie
and
loue
alwaies
necessarily
ioyned
with
it
,
yet
falling
from
faith
,
may
well
draw
after
it
,
hatred
and
treason
:
yea
ordinarily
wickednes
goeth
before
falling
from
faith
,
and
is
the
cause
of
it
:
which
was
Iudas
case
,
whom
our
Sauiour
there
taxed
,
for
he
blinded
with
coue●ousnesse
,
did
not
beleeue
Christs
Doctrine
of
the
blessed
Sacrament
,
and
by
incredulity
opened
the
Diuell
a
high
way
to
his
hart
,
to
negotiate
treason
in
it
.
speaker
A.
W.
First
,
I
demaund
in
what
the
doctrine
of
the
Sacraments
could
hinder
Iudas
from
growing
rich
,
that
the
fault
of
his
not
beleeuing
it
,
should
lye
vpon
his
couetousnes
?
Secondly
I
wonder
how
it
can
be
proued
,
that
Iudas
did
not
beleeue
it
?
If
you
ground
your
conceipt
vpon
that
of
[
](A15735-e65630-b)h
h
Ioh.
6.
64.
Iohn
,
as
it
is
likly
you
do
,
first
proue
that
our
Sauiour
spake
there
of
the
Sacrament
.
Thirdly
,
it
is
not
plaine
by
anie
place
of
Scripture
,
that
Iudas
vnbeleefe
in
that
doctrine
,
opened
the
way
to
the
Diuell
;
nay
rather
the
text
laies
the
blame
vpon
his
[
](A15735-e65660-b)i
i
Ioh.
12.
6.
7.
couetousnes
,
[
](A15735-e65670-b)k
k
Math.
26.
15.
and
malice
,
stirred
vp
by
our
Sauiours
defect
of
Mary
against
him
,
when
she
had
bestowed
such
costlie
oyntments
vpon
him
,
in
Bethania
.
speaker
D.
B.
P.
3
They
obiect
that
.
Who
saith
bee
knowes
God
,
and
doth
not
keepe
1.
Ioh.
2.
See
12.
Art.
par.
2.
art.
5.
his
commandements
is
a
lyar
.
Ans.
He
is
then
a
lyar
in
graine
who
professing
the
only
true
knowledge
of
God
,
yet
blusheth
not
to
say
,
that
it
is
impossible
to
keepe
his
commandements
:
but
to
the
obiection
,
knowing
God
in
that
place
,
is
taken
for
louing
of
God
,
as
I
know
ye
not
:
that
is
,
I
loue
you
not
.
Our
Math.
7.
&
25.
Psal.
1.
Ioh.
14.
Lord
knowes
the
way
of
the
iust
:
that
is
approues
it
,
loues
it
,
so
he
that
knowes
God
,
keepes
his
commandements
,
as
Christ
himselfe
testifieth
.
Jf
any
loue
me
,
he
will
keepe
my
word
.
And
he
that
loueth
me
not
,
will
not
keepe
my
words
.
Lastly
,
they
say
with
S.
Paul
.
That
the
iust
man
liueth
by
faith
.
But
if
faith
giue
life
,
then
it
cannot
be
without
charity
.
speaker
A.
W.
Ans.
That
faith
in
a
iust
man
is
not
without
hope
and
charity
,
by
all
The
question
is
of
workes
;
your
conclusion
of
charitie
.
Not
iustifying
faith
.
which
conioyned
he
liueth
,
and
not
by
faith
alone
.
But
faith
is
in
a
sinfull
and
vniust
man
,
without
charitie
:
who
holding
fast
his
former
beleefe
,
doth
in
transgressing
Gods
commaundements
,
breake
the
bands
of
charitie
.
And
so
it
remaines
most
certaine
,
that
faith
may
be
and
too
too
often
is
without
the
sacred
society
of
charitie
.
These
obiections
were
not
worth
the
making
;
neither
will
I
wast
time
and
paper
in
examining
your
answeres
to
them
.
The
fifth
poynt
.
Of
Merits
.
speaker
W.
P.
By
merit
,
vnderstand
any
thing
,
or
any
worke
,
whereby
Gods
fauour
and
life
euerlasting
is
procured
:
and
that
for
the
dignitie
and
excellencie
of
the
worke
or
thing
done
:
or
,
a
good
worke
done
,
binding
him
that
receiueth
it
to
repaie
the
like
.
speaker
D.
B.
P.
Obserue
that
three
things
are
necessarie
to
make
a
worke
meritorious
.
First
,
that
the
worker
be
the
adopted
Sonne
of
God
,
and
in
the
state
of
grace
.
Secondly
,
that
the
worke
proceed
from
grace
,
and
be
referred
to
the
honor
of
God
.
The
third
,
is
the
promise
of
God
through
Christ
,
to
reward
the
worke
.
And
because
our
aduersaries
either
ignorantly
With
a
matter
of
truth
.
or
of
malice
do
slaunder
this
our
Doctrine
,
in
saying
vntruly
,
that
we
trust
not
in
Christs
merits
,
nor
need
not
Gods
mercy
for
our
saluation
,
but
will
purchase
it
by
our
owne
workes
.
speaker
A.
W.
We
charge
you
,
and
that
trulie
without
ignorance
,
or
slaunder
,
and
according
to
your
doctrine
of
merits
,
that
you
need
neither
Christs
merits
,
nor
Gods
mercie
,
for
so
much
of
your
purchase
of
euerlasting
life
,
as
is
made
by
good
workes
.
For
if
your
workes
be
such
,
as
that
[
](A15735-e66030-b)l
l
Ex
rigor●
iustitiae
.
in
the
rigour
of
iustice
,
they
deserue
euerlasting
life
as
wages
,
what
neede
they
either
Christs
blood
,
or
Gods
mercie
to
make
them
meritorious
?
The
[
](A15735-e66040-b)m
m
Rom.
3.
2●
,
26.
Eph.
1.
7.
Heb.
10.
1.
4.
11.
12.
vse
of
Christs
blood
,
is
to
wash
away
sinne
.
Where
there
is
no
sin
,
what
should
Christs
blood
doe
?
[
](A15735-e66050-b)n
n
Rom.
4.
4.
Sess.
6.
cap.
vl●
.
Now
to
him
that
workes
,
the
wages
is
not
counted
of
fauour
,
but
of
debt
.
speaker
D.
B.
P.
I
will
here
set
downe
what
the
Councell
of
T●ent
doth
teach
concerning
merits
.
Life
euerlasting
is
to
be
proposed
to
them
that
worke
well
,
and
hope
well
to
the
end
:
both
as
grace
,
of
mercy
promised
to
the
Sonnes
of
God
through
Christ
Iesus
,
and
as
a
reward
by
the
promise
of
the
same
God
to
be
faithfully
rendred
vnto
their
workes
and
merits
,
So
that
we
hold
eternall
life
to
be
both
a
grace
;
aswell
in
respect
of
Gods
gree
promise
through
Christ
,
as
also
for
that
the
first
grace
(
out
of
which
they
issue
)
was
freely
bestowed
vpon
vs
.
And
that
also
it
is
a
reward
in
iustice
,
due
partly
by
the
promise
of
God
,
and
in
part
of
the
dignity
of
good
workes
.
Vnto
the
worker
,
if
he
perseuere
and
hold
on
vnto
the
end
of
his
life
,
or
by
truerepentance
lise
to
the
same
estate
againe
.
speaker
A.
W.
The
Councell
of
Trent
hath
(
as
much
as
well
it
could
)
made
a
shew
of
some
reformation
;
but
indeed
retained
(
for
the
most
part
)
the
former
errours
of
her
Antichristian
Church
,
you
also
(
to
mend
the
matter
)
according
to
the
policie
of
the
craftie
Councell
,
picke
out
a
sentence
and
propound
it
,
as
the
whole
doctrine
of
the
Councell
concerning
merits
.
The
same
afterward
you
expound
;
but
so
as
that
neithe
text
,
nor
the
glosse
are
sufficient
to
make
your
whole
doctrine
knowne
to
vs
.
For
whereas
you
claime
heauen
of
God
,
as
wages
due
to
the
deserts
of
your
workes
,
here
is
no
mention
but
only
of
reward
;
yet
somwhat
is
slipt
from
you
,
whereby
the
Councels
dealing
may
well
grow
into
suspition
.
For
whereas
that
sayes
no
more
but
,
that
it
is
a
reward
,
by
the
promise
of
God
to
be
faithfully
rendred
to
their
workes
and
merits
:
you
tel
vs
,
that
it
is
a
reward
in
iustice
,
due
partly
by
the
promise
of
God
,
and
in
part
,
for
the
dignitie
of
good
works
.
Where
I
would
faine
know
of
you
,
how
you
part
this
debt
?
what
part
is
due
vpon
promise
,
what
vpon
desert
?
For
it
may
wel
be
,
though
the
reward
be
due
vpon
promise
,
now
God
hath
promised
that
it
was
simplie
due
,
for
the
dignitie
of
the
worke
,
whether
God
had
promised
it
or
no
:
And
then
it
was
a
small
fauour
of
God
,
to
make
vs
a
promise
of
that
,
to
which
we
had
full
interest
by
desert
,
before
this
promise
,
so
that
he
could
not
in
iustice
,
but
pay
vs
our
wages
,
for
our
worke
,
though
he
had
not
promised
it
.
And
indeed
this
is
the
verie
maine
point
of
your
doctrine
of
merits
,
howsoeuer
you
blaunch
it
with
the
name
of
grace
.
I
proue
it
first
by
the
Councell
it selfe
,
then
by
Andradius
the
expounder
of
the
Councels
meaning
.
[
](A15735-e66170-b)o
o
Concil.
Trident
.
Sess.
6.
cap.
16.
Seeing
that
Christ
Iesus
(
sayes
the
Councell
,
)
[
](A15735-e66190-b)*
*
Iugiter
virtutem
influat
.
doth
continually
infuse
vertues
into
them
that
are
iustified
,
as
the
head
into
the
members
;
which
vertue
alwaies
goes
before
,
accompanieth
and
followeth
their
good
workes
,
and
without
which
,
they
could
in
no
sort
be
acceptable
to
God
,
and
meritorious
:
we
must
beleeue
,
that
there
is
nothing
else
wanting
to
them
that
are
iustified
,
why
they
should
not
be
thought
[
](A15735-e66210-b)p
p
Diuinae
leg●
plene
satisfecisse
.
full●e
to
haue
satisfied
the
law
of
God
,
(
as
farre
as
the
estate
of
this
life
requires
)
by
those
workes
,
[
](A15735-e66230-b)q
q
In
Deo
sacta
.
that
are
done
in
God
;
and
to
haue
truly
deserued
at
their
time
,
euerlasting
life
,
prouided
that
they
depart
in
the
estate
of
grace
.
Andradius
,
who
was
present
at
the
Councill
,
and
one
that
debated
matters
with
other
Doctors
,
though
he
had
no
voyce
in
determining
,
because
he
was
not
a
Bishop
:
yet
he
could
not
chuse
but
perfectly
vnderstand
the
poynts
that
were
agreed
vpon
:
otherwise
(
we
may
be
sure
)
he
should
neuer
haue
been
suffered
to
vndertake
the
defence
of
the
Councill
,
as
hee
hath
been
,
if
not
chosen
to
it
.
He
then
thus
opens
the
matter
:
[
](A15735-e66270-b)r
r
Andrad
.
Orthod.
exp●…
.
lib.
6.
pag.
517
518.
That
euerlasting
felicitie
is
no
lesse
due
to
the
workes
of
the
righteous
,
than
euerlasting
torments
are
to
their
sinnes
that
obey
not
the
Gospell
,
nor
know
God
;
that
heauenly
felicitie
,
which
the
Scripture
calles
the
rewards
and
wages
of
the
righteous
,
is
not
so
much
freely
and
liberally
bestowed
vpon
them
by
God
,
as
it
is
due
to
their
workes
.
Which
he
proues
thus
:
When
Paul
(
saith
[
](A15735-e66300-b)s
s
Andrad
▪
vbi
supra
.
Andradius
)
would
shew
,
that
Abraham
was
iustified
by
faith
,
and
not
by
workes
;
he
doth
it
especially
by
this
reason
:
[
](A15735-e66320-b)t
t
Rom.
4.
5.
To
him
that
worketh
,
the
wages
is
not
counted
of
fauour
,
but
of
debt
:
therefore
if
Abrahams
righteousnes
were
the
wages
of
his
workes
,
it
ought
to
be
called
debt
rather
than
grace
.
For
the
[
](A15735-e66340-b)a
a
Mercedis
ratio
cum
nomine
gra●●ae
ex
aduerso
pugnat
.
nature
of
wages
is
directly
contrary
to
the
name
of
grace
.
Vpon
this
reason
he
concludes
:
That
euerlasting
felicitie
must
not
be
counted
according
to
grace
,
but
according
to
debt
.
And
a
little
after
:
[
](A15735-e66370-b)x
x
Andrad
.
pag.
519.
Therefore
if
any
wages
be
due
to
the
worthie
actions
of
the
righteous
,
there
is
in
them
[
](A15735-e66390-b)y
y
Vera
&
integra
ratio
.
the
true
and
whole
nature
of
merit
.
This
then
is
the
doctrine
of
the
Church
of
Rome
concerning
merits
;
That
the
good
workes
of
them
that
haue
the
first
iustification
,
do
truly
and
wholy
deserue
euerlasting
felicitie
of
God
,
as
wages
due
to
them
by
debt
,
not
by
grace
.
Let
no
man
be
deceiued
,
because
(
to
colour
the
matter
)
they
make
mention
of
vertue
comming
continually
from
Christ
,
as
from
the
vine
into
the
branches
:
for
this
is
nothing
else
but
the
increase
of
grace
,
whereby
Christians
are
enabled
to
doe
good
workes
,
and
added
no
more
worthines
to
the
action
,
than
should
be
in
it
if
this
grace
were
receiued
from
Christ
all
at
one
instant
,
as
(
for
the
substance
of
it
)
it
is
at
the
time
of
our
iustification
.
speaker
D.
B.
P.
In
infants
baptized
there
is
a
kind
of
merit
,
or
rather
dignity
of
adopted
Sonnes
of
God
,
by
his
grace
powred
into
their
soules
in
baptisme
,
whereby
they
are
made
heires
of
the
Kingdome
of
heauen
,
but
all
that
arriue
to
the
yeares
of
discretion
,
must
by
the
good
vse
of
the
same
grace
either
meritlife
,
or
for
want
of
such
fruit
of
it
,
fall
into
the
miserable
state
of
death
.
speaker
A.
W.
Infants
baptized
,
if
they
belong
to
Gods
election
,
haue
indeed
the
prerogatiue
to
be
Gods
children
,
and
thereby
an
interest
to
the
kingdome
of
heauen
,
as
their
inheritance
.
All
that
come
to
yeeres
of
discretion
,
must
bring
foorth
fruites
of
faith
,
and
shall
haue
reward
for
them
in
heauen
,
not
vpon
merit
,
because
their
best
workes
are
defectiue
;
but
only
vpon
Gods
gratious
promise
,
and
mercifull
acceptance
in
Iesus
Christ
.
Our
consent
.
speaker
W.
P.
Touching
merits
,
we
consent
in
two
conclusions
with
them
.
The
first
conclusion
,
that
merits
are
so
farre
forth
necessarie
,
that
without
them
there
can
be
no
saluation
.
The
second
,
that
Christ
our
Mediatour
and
Redeemer
,
is
the
roote
and
fountaine
of
all
merit
.
The
dissent
and
difference
.
The
Popish
Church
placeth
merits
within
man
,
making
two
sorts
thereof
:
the
merit
of
the
person
,
and
the
merit
of
the
worke
.
The
merit
of
the
person
,
is
a
dignity
in
the
person
,
whereby
it
is
worthy
of
life
euerlasting
.
And
this
(
as
they
say
)
is
to
be
found
in
Infants
dying
after
baptisme
,
who
though
they
want
good
workes
,
yet
are
they
not
voide
of
this
kinde
of
merite
,
for
which
they
receiue
the
kingdome
of
heauen
.
The
merit
of
the
worke
,
is
a
dignitie
or
excellencie
in
the
worke
,
whereby
it
is
made
fitte
and
inabled
to
deserue
life
euerlasting
for
the
doer
.
And
workes
(
as
they
teach
)
are
meritorious
two
waies
:
first
,
by
couenant
,
because
God
hath
made
a
promise
of
reward
vnto
them
:
secondly
,
by
their
owne
dignitie
;
for
Christ
hath
merited
that
our
workes
might
merit
.
And
this
is
the
substance
of
their
doctrine
.
From
it
we
dissent
in
these
points
.
I.
Wee
renounce
all
personall
merits
,
that
is
,
all
merits
within
the
person
of
any
meere
man
.
II.
And
we
renounce
all
merit
of
workes
,
that
is
,
all
merit
of
any
worke
done
by
any
meere
man
whatsoeuer
.
And
the
true
merit
whereby
wee
looke
to
attaine
the
fauour
of
God
,
and
life
euerlasting
,
is
to
bee
found
in
the
person
of
Christ
alone
:
who
is
the
storehouse
of
all
our
merits
:
whose
prerogatiue
it
is
,
to
bee
the
person
alone
in
whom
God
is
well
pleased
.
Gods
fauour
is
of
infinite
dignitie
,
and
no
creature
is
able
to
do
a
worke
which
may
counteruaile
the
fauour
of
God
,
saue
Christ
alone
:
who
by
reason
of
the
dignitie
of
his
person
,
being
not
a
meere
man
but
God-man
,
or
Man-God
,
hee
can
doe
such
workes
as
are
of
endlesse
dignitie
euery
way
answerable
to
the
fauour
of
God
:
and
therefore
sufficient
to
merit
the
same
for
vs
.
And
though
a
merit
or
meritorious
worke
agree
onely
to
the
person
of
Christ
,
yet
is
it
made
ours
by
imputation
.
For
as
his
righteousnesse
is
made
ours
,
so
are
his
merits
depending
thereon
:
but
his
righteousnesse
is
made
ours
by
imputation
,
as
I
haue
shewed
.
Hence
ariseth
an
other
point
,
namely
that
as
Christs
righteousnesse
is
made
ours
really
by
imputation
to
make
vs
righteous
:
so
we
by
the
merit
of
his
righteousnesse
imputed
to
vs
,
doe
merit
and
deserue
life
euerlasting
.
And
this
is
our
doctrine
.
In
a
word
,
the
Papists
maintaine
the
merits
of
their
owne
workes
:
but
we
renounce
them
all
,
and
rest
onelie
on
the
merit
of
Christ
.
speaker
D.
B.
P.
With
the
former
Catholike
Doctrine
M.
Perkins
would
be
thought
to
agree
in
two
points
.
First
,
That
merits
are
necessary
to
saluation
.
2.
That
Christ
is
the
roote
and
fountaine
of
all
merit
.
speaker
A.
W.
Master
Perkins
,
in
the
poynt
of
our
consent
with
you
,
meant
not
merits
,
as
you
take
them
,
and
as
himselfe
before
had
defined
them
,
but
onely
as
good
workes
,
which
the
ancient
writers
oftentimes
call
merits
:
not
because
they
truly
and
wholy
haue
the
nature
of
merits
,
as
[
](A15735-e66660-b)z
z
Andrad
.
vbi
supra
.
Andradius
speaks
of
them
,
but
for
that
they
are
not
performed
without
labour
on
our
part
,
and
shall
haue
reward
on
Gods
part
in
heauen
.
speaker
D.
B.
P.
But
soone
after
like
vnto
a
shrewd
cowe
,
ouerthrowes
with
his
heele
the
good
milke
he
had
giuen
before
.
Renouncing
all
merittes
in
euery
man
,
sauing
only
in
the
person
of
Christ
:
whose
prerogatiue
(
saith
he
)
it
is
,
to
be
the
person
alone
,
in
whom
God
is
well
pleased
.
speaker
A.
W.
This
dealing
of
yours
is
more
common
with
you
than
commendable
.
He
that
meant
plainly
,
would
take
things
as
they
lie
,
as
farre
as
reasonably
he
may
,
and
not
draw
matters
out
of
diuers
heads
,
to
confound
the
readers
vnderstanding
,
and
hide
the
force
of
his
aduersaries
disputation
.
But
I
must
be
faine
to
follow
you
,
though
you
follow
not
Master
Perkins
.
speaker
D.
B.
P.
Then
he
addeth
,
that
they
good
Protestants
,
by
Christs
merits
really
imputed
to
them
,
do
merit
life
euerlasting
.
Euen
as
by
his
righteousnes
imputed
vnto
them
,
they
are
iustified
and
made
righteous
.
To
which
I
answere
that
we
most
willingly
confesse
our
blessed
Sauiours
merits
to
be
infinite
,
and
of
such
diuine
efficacy
that
he
hath
not
only
merited
at
his
Fathers
hands
,
both
pardon
for
all
faults
,
and
grace
to
doe
all
good
workes
:
but
also
that
his
true
seruants
works
,
should
be
meritorious
of
life
euerlasting
.
speaker
A.
W.
That
our
workes
should
bee
accepted
and
rewarded
of
God
,
our
Sauiour
hath
merited
;
but
that
being
imperfect
,
they
should
haue
the
true
and
whole
nature
of
merit
,
no
infinitnes
nor
diuine
efficacie
can
deserue
or
procure
.
For
it
is
a
manifest
contradiction
,
that
this
or
that
work
should
haue
need
of
pardon
,
and
yet
fully
satisfie
the
law
of
God
;
and
by
that
satisfaction
deserue
euerlasting
life
,
as
wages
,
at
Gods
hands
.
speaker
D.
B.
P.
As
for
the
reall
imputation
of
his
merit
to
vs
,
we
esteeme
as
a
fained
It
is
not
really
in
vs
.
imagination
,
composed
of
contrarieties
:
For
if
it
be
really
in
vs
,
why
do
they
call
it
imputed
?
and
if
it
be
ours
only
by
Gods
imputation
,
then
is
it
not
in
vs
really
.
speaker
A.
W.
You
make
your selfe
more
worke
than
you
need
.
Master
Perkins
doth
not
say
,
it
is
really
in
vs
,
but
really
imputed
to
vs
;
not
,
as
you
trifle
,
by
a
supposed
imputation
,
but
in
deed
and
truth
,
wee
being
the
members
of
Christ
our
head
by
faith
in
him
.
speaker
D.
B.
P.
Further
to
say
that
he
only
is
the
person
in
whom
God
is
well
pleased
,
Iac.
2.
Eccles.
45.
Act.
13.
Ioh.
16.
Rom.
1.
Iudicio
charitatis
,
non
sidei
.
is
to
giue
the
lie
vnto
many
plaine
texts
of
holy
Scriptures
.
Abraham
was
called
the
friend
of
God
:
therefore
God
was
well
pleased
in
him
.
Moses
was
his
beloued
.
Dauid
was
a
man
according
vnto
his
owne
hart
.
God
loued
Christs
Disciples
,
because
they
loued
him
.
Briefly
all
the
Christians
at
Rome
,
were
truly
called
of
S.
Paul
,
the
beloued
of
God
.
And
therefore
although
God
be
best
pleased
in
our
Sauiour
,
and
for
his
sake
is
pleased
in
all
others
,
yet
is
he
not
only
pleased
in
him
,
but
in
all
his
faithfull
seruants
.
speaker
A.
W.
It
is
Christs
priuiledge
to
be
the
person
in
whom
God
is
fully
pleased
,
as
in
one
who
by
his
excellencie
of
nature
being
God
euerlasting
,
and
man
absolutely
pure
,
deserues
his
loue
:
which
all
other
men
attaine
to
in
their
measure
,
not
by
the
merit
,
but
acceptation
of
their
persons
.
speaker
D.
B.
P.
Now
to
that
which
he
saith
that
they
haue
no
other
meritte
then
Christs
imputed
to
them
,
as
they
haue
no
other
righteousnesse
,
but
by
imputation
,
I
take
it
to
be
true
:
and
therefore
they
do
very
ingenuously
and
iustly
,
renounce
all
kind
of
merittes
in
their
stayned
and
defiled
workes
.
But
let
them
tremble
at
that
which
thereupon
necessarily
followeth
.
It
is
;
that
as
they
haue
no
righteousnes
nor
merit
of
heauen
,
but
only
by
a
supposed
imputation
,
so
they
must
looke
for
no
heauen
,
By
a
reall
imp●…
,
not
a
supposed
.
but
by
imputation
:
for
God
as
a
most
vpright
iudge
will
in
the
end
repay
euery
man
,
according
to
his
worth
:
wherfore
not
finding
any
●eall
worthines
in
Protestants
,
but
only
in
conceipt
:
his
reward
shall
be
giuen
them
answerablie
,
in
conceipt
only
:
which
is
euidently
gathered
out
of
S.
Augustine
,
where
he
saith
.
That
the
reward
ca●…
goe
before
Lib.
1
de
mo●●
.
Eccles
cap.
25.
the
merit
,
not
be
giuen
to
a
man
before
be
be
worthie
of
it
:
for
(
saith
he
)
v●●at
were
more
iniust
then
that
,
and
what
is
more
iust
then
God
?
Where
he
concludeth
that
we
must
not
be
so
hardly
as
once
to
demaund
,
much
Iesse
so
impudent
as
to
assure
ourselues
of
that
crowne
,
before
we
haue
deserued
it
.
Seeing
then
that
the
Protestants
by
this
their
proctour
renounce
all
such
merit
and
desert
,
they
must
needs
also
renounce
their
part
of
heauen
,
and
not
presume
so
much
as
once
to
demaund
it
according
vnto
S.
Augustines
sentence
:
vntill
they
haue
first
renounced
their
erronious
opinions
.
speaker
A.
W.
We
are
really
members
of
Christs
mysticall
bodie
,
and
so
haue
an
interest
in
the
reall
imputation
of
his
merits
.
Beside
,
wee
haue
also
true
,
though
not
perfect
righteousnes
inherent
in
vs
,
&
good
works
(
in
some
poore
measure
)
sutable
thereunto
;
[
](A15735-e67140-b)a
a
See
12.
Art.
part.
2.
art.
7.
according
to
which
we
certainly
looke
for
our
reward
of
God
;
not
for
the
worthines
of
those
workes
,
but
for
his
gratious
acceptance
of
them
and
vs
in
Iesus
Christ
.
So
that
we
demaund
not
our
reward
before
our
worke
,
which
Austin
(
after
the
phrase
of
the
ancient
)
calles
merits
;
but
denie
our
worke
to
bee
of
such
a
value
,
as
mans
pride
would
make
it
.
Now
to
requite
your
kindnes
,
I
beseech
you
by
the
mercies
of
God
,
and
the
loue
of
Iesus
Christ
,
that
you
doe
not
lay
claime
to
euerlasting
life
,
as
the
wages
of
seruants
,
least
it
be
denied
you
,
as
an
inheritance
belonging
to
sonnes
.
speaker
W.
P.
That
our
doctrine
is
truth
,
and
theirs
falshoode
,
I
will
make
manifest
by
sundrie
reasons
;
and
then
answere
their
arguments
to
the
contrarie
.
Our
reasons
.
The
first
shall
be
taken
from
the
properties
and
conditions
that
must
be
in
a
worke
meritorious
,
and
they
are
foure
.
I.
A
man
must
doe
it
of
himselfe
,
and
by
himselfe
:
for
if
it
bee
done
by
an
other
,
the
merit
doth
not
properly
belong
to
the
doer
.
II.
A
man
must
doe
it
of
his
owne
free-will
and
pleasure
,
not
of
due
debt
:
for
when
wee
doe
that
which
wee
are
bound
to
doe
,
wee
doe
no
more
but
our
dutie
.
III.
The
worke
must
be
done
to
the
profit
of
an
other
,
who
thereupon
must
bee
bound
to
repay
the
like
.
IV.
The
reward
and
the
worke
must
be
in
proportion
equall
,
for
if
the
reward
bee
more
then
the
worke
,
it
is
not
a
reward
of
desert
,
but
a
gift
of
good
will
.
Hence
followes
a
notable
conclusion
:
That
Christs
manhood
considered
apart
from
his
Godhead
,
cannot
merit
at
Gods
hand
:
though
it
be
more
excellent
euery
way
then
all
men
and
Angels
.
For
being
thus
considered
,
it
doth
nothing
of
it selfe
,
but
by
grace
receiued
from
the
godhead
:
though
it
also
bee
without
measure
.
Secondly
Christs
manhood
is
a
creature
,
and
in
that
regarde
bounde
to
doe
whatsoeuer
it
doth
.
Thirdly
,
Christ
as
man
cannot
giue
any
thing
to
God
,
but
that
which
hee
receiued
from
God
:
therefore
cannot
the
manhood
properly
by
it selfe
merit
,
but
onely
as
it
is
personally
vnited
vnto
the
godhead
of
the
Sonne
.
And
if
this
be
so
,
then
much
lesse
can
any
meere
man
,
or
any
angell
merit
:
yea
it
is
a
madnes
to
thinke
,
that
either
our
actions
or
persons
should
be
capable
of
any
merit
whereby
wee
might
attaine
to
life
eternall
.
speaker
D.
B.
P.
But
M.
Perkins
,
will
neuerthelesse
proue
,
and
that
by
sundry
reasons
,
that
their
doctrine
is
the
truth
it selfe
,
and
ours
falshood
.
First
,
by
a
sorry
short
syllogisme
containing
more
then
one
whole
It
is
said
afterward
to
be
nakedly
proposed
.
page
.
It
is
taken
out
of
the
properties
of
a
meritorious
worke
:
Which
must
be
(
saith
he
)
foure
.
First
,
That
the
worke
be
done
of
our selues
,
without
the
helpe
of
another
.
Secondly
,
That
it
be
not
otherwise
due
debte
.
Thirdly
,
That
it
be
done
to
the
benefit
of
another
.
Fourthly
,
That
the
worke
and
reward
be
equall
in
proportion
.
These
proprieties
he
sets
downe
pithagorically
without
any
proofe
.
But
inferreth
thereon
,
as
though
he
had
proued
them
inuincibly
,
that
Christs
man-hood
seperated
from
the
God-head
cannot
merit
:
because
whatsoeuer
he
doth
,
he
doth
it
by
grace
receiued
,
and
should
be
otherwise
due
.
He
might
in
like
manner
as
truly
say
,
that
Christs
manhood
vnited
to
the
Godhead
could
not
merit
neither
:
for
he
receiued
his
Godhead
from
his
Father
,
and
whatsoeuer
he
doth
is
therefore
his
Fathers
by
due
debte
.
And
so
the
good
man
,
if
he
were
let
alone
,
would
disappoint
vs
wholy
of
all
merits
,
as
well
the
imputed
of
Christs
,
as
of
all
ours
done
by
vertue
of
his
grace
.
speaker
A.
W.
The
syllogisme
that
troubles
you
so
with
the
length
of
it
,
is
this
:
-
Euery
worke
that
merits
euerlasting
life
,
must
be
done
of
and
by
the
worker
himselfe
,
not
of
debt
,
to
the
profit
of
God
,
with
proportion
to
the
reward
.
-
No
worke
of
man
can
be
so
done
.
-
Therefore
no
worke
of
man
can
merit
euerlasting
life
.
Is
not
this
a
perilous
long
syllogisme
(
trow
you
)
to
take
vp
more
than
a
whole
page
?
If
this
great
scholler
,
that
so
often
blames
Master
Perkins
ignorance
,
would
(
for
I
wil
not
doubt
but
he
could
)
haue
distinguished
the
syllogisme
from
the
explication
of
the
proposition
,
he
would
not
haue
been
so
much
offended
with
it
.
Sure
there
was
small
cause
hee
should
be
,
if
he
say
truly
afterward
,
that
Master
Perkins
reason
was
nakedly
proposed
;
or
trie
whether
himselfe
can
make
it
any
shorter
;
or
compare
it
with
his
owne
tedious
answer
,
containing
three
whole
pages
in
quarto
in
a
smaller
letter
.
But
what
if
there
be
another
syllogisme
also
implied
in
this
reason
?
as
there
is
this
.
-
If
the
manhood
of
Christ
,
properly
by
it selfe
,
could
not
merit
,
then
can
no
man
merit
:
-
But
the
manhood
of
Christ
,
properly
by
it selfe
,
could
not
merit
.
-
Therefore
no
man
can
.
The
consequence
of
the
proposition
is
prooued
:
because
the
manhood
of
Christ
is
more
excellent
euery
way
,
than
all
both
men
and
Angels
.
The
assumption
is
made
manifest
;
because
euery
worke
of
Christs
manhood
,
considered
apart
from
the
Godhead
,
would
be
defectiue
in
three
points
concerning
merit
.
To
the
two
former
you
answer
,
that
whereas
Master
Perkins
saith
,
Christs
manhood
could
not
merit
,
because
he
did
nothing
of
himselfe
,
but
by
grace
receiued
,
and
that
that
he
did
was
due
;
that
he
might
as
truly
say
,
that
his
manhood
could
not
merit
vnited
to
the
Godhead
.
Your
reason
is
;
for
that
he
receiued
his
Godhead
from
his
Father
,
and
whatsoeuer
he
doth
,
is
therefore
his
Fathers
by
due
debt
.
But
your
reason
is
false
:
for
[
](A15735-e67530-b)b
b
See
12.
Art.
par.
1.
art.
4.
〈◊〉
Christ
had
his
Sonship
(
as
I
may
speake
)
of
his
Father
(
for
the
propertie
of
the
Godhead
is
to
be
of
it selfe
)
yet
there
is
not
any
thing
due
from
the
Sonne
to
the
Father
,
more
than
from
the
Father
to
the
Sonne
,
if
they
be
of
equall
nature
and
dignitie
.
So
that
this
latter
point
disproues
the
former
,
because
it
inferres
a
superioritie
of
the
Father
ouer
the
Sonne
,
and
so
an
inequalitie
:
which
at
no
hand
may
be
granted
.
speaker
D.
B.
P.
Wherefore
we
must
a
little
●ist
his
foure
forged
proprieties
of
merit
:
and
touching
the
first
.
I
say
that
one
may
by
the
good
vse
of
a
thing
receiued
by
free
gift
,
merit
and
deserue
much
euen
at
his
hands
that
gaue
it
.
For
example
the
Father
bestowes
a
farme
vpon
his
Son
freely
:
Who
may
by
often
presenting
his
Father
of
the
pleasing
fruits
growing
on
the
same
,
deserue
his
further
fauour
:
Yea
,
he
may
by
the
commodities
,
reaped
out
of
that
farme
,
buy
any
thing
that
it
shall
please
his
father
to
set
to
sale
,
as
well
as
if
he
had
neuer
receiued
the
farme
from
his
fathers
gift
.
Which
is
so
common
a
case
,
and
so
sensible
,
that
euery
man
of
meane
witte
,
may
casily
reach
vnto
it
:
euen
so
by
good
manuring
the
gifts
which
God
freely
bestoweth
vpon
vs
,
we
may
both
merit
the
increase
of
them
,
and
according
to
his
owne
order
and
promise
,
purchase
thereby
the
Kingdome
of
heauen
,
which
is
plainly
proued
in
that
parable
,
Of
the
talents
giuen
by
a
King
to
his
seruants
;
the
which
they
imploying
Matth.
25.
well
,
and
multiplying
,
were
therefore
esteemed
worthie
of
far
greater
,
and
withall
to
be
made
partakers
of
their
Lords
ioyes
.
M.
Perkins
then
was
not
a
little
ouerseene
,
to
put
for
the
first
proprietie
of
merit
,
that
it
must
be
done
by
a
man
,
and
of
a
man
himselfe
.
speaker
A.
W.
The
first
of
the
foure
properties
is
,
that
a
man
must
doe
it
of
himselfe
,
and
by
himselfe
.
You
answere
,
that
one
may
merit
by
the
good
vse
of
a
thing
receiued
by
free
gift
.
But
not
if
the
vse
of
it
also
be
of
him
,
of
whom
he
should
merit
.
The
Sonne
that
receiues
the
farme
,
receiues
not
withall
continually
from
his
Father
the
power
to
vse
the
farme
in
that
sort
,
and
much
lesse
the
will
and
the
vse
it selfe
.
But
a
man
that
hath
receiued
grace
from
God
,
hath
continually
from
him
[
](A15735-e67650-b)c
c
Phil.
2.
13.
both
to
will
and
to
doe
,
and
therefore
cannot
properly
merit
of
him
.
The
parable
hath
not
one
word
of
any
merit
;
onely
it
is
said
,
that
the
King
commended
his
seruants
for
imploying
their
talents
well
,
and
gaue
them
authoritie
ouer
much
,
because
they
had
been
faithfull
in
a
little
;
and
further
,
receiued
them
into
his
ioy
.
But
that
he
dealt
thus
with
them
vpon
due
debt
,
or
that
they
did
truly
merit
,
is
your
glosse
,
besides
the
text
.
speaker
D.
B.
P.
The
second
,
That
a
man
must
doe
it
of
his
owne
free
will
and
pleasure
,
and
not
of
due
debt
:
carrieth
in
shew
an
opposition
.
But
indeed
there
is
no
contradiction
in
it
:
for
a
man
may
,
and
euery
honest
man
doth
,
of
his
owne
free
will
and
pleasure
,
pay
his
due
debt
:
but
let
vs
pardon
the
Show
it
first
to
be
a
fault
.
disorder
of
words
:
his
meaning
being
nothing
else
,
but
that
the
payment
of
that
which
is
otherwise
due
debt
,
cannot
be
any
meritorious
worke
.
speaker
A.
W.
Is
there
not
a
contradiction
in
the
meaning
?
your selfe
confesse
it
by
and
by
,
where
you
expound
it
.
Disorder
in
words
is
,
when
they
are
not
set
in
such
order
as
they
should
be
:
here
is
no
such
fault
.
If
there
bee
any
,
it
is
that
he
might
haue
spoken
plainer
.
But
any
man
know
his
meaning
by
his
words
well
enough
.
speaker
D.
B.
P.
To
which
S.
Augustine
doth
answere
in
these
words
.
O
great
goodnes
of
God
,
to
whom
when
we
did
owe
seruice
by
condition
of
our
estate
,
as
Serm.
3.
de
verb.
Apost.
bond
men
do
to
their
Lord
,
yet
hath
he
promised
againe
and
againe
,
the
reward
of
friends
.
speaker
A.
W.
S.
Austin
answers
nothing
against
vs
,
or
for
you
.
It
is
free
for
God
to
promise
a
reward
,
as
wee
gladly
acknowledge
he
doth
,
euen
to
those
workes
that
are
due
.
But
an
action
of
dutie
cannot
be
made
to
put
on
the
true
and
whole
nature
of
merit
,
which
is
the
question
.
speaker
D.
B.
P.
In
which
there
is
couched
a
comparison
,
which
being
laide
in
the
light
,
will
much
helpe
to
the
vnderstanding
of
this
matter
.
He
that
hath
a
slaue
,
or
a
bond-man
,
may
lawfully
exact
of
him
all
kind
of
seruice
,
without
any
wages
:
Bread
and
a
whippe
(
saith
a
Philosopher
)
serue
for
a
slaue
:
Now
suppose
the
Master
to
be
soueraigne
gouernour
of
a
state
:
then
if
it
please
him
to
make
his
manfree
,
and
withall
a
member
of
his
common
weale
,
the
same
man
by
performing
many
good
offices
to
the
state
,
may
iustly
deserue
of
his
Prince
as
great
reward
and
promotion
,
as
any
other
of
his
subiects
:
and
yet
may
his
Lord
and
old
Master
say
truly
to
him
,
all
this
that
thou
hast
done
,
or
couldest
do
,
is
but
due
debt
vs
to
me
,
considering
that
thou
wast
my
bond-man
.
So
fareth
it
with
vs
in
respect
of
God
:
all
that
we
can
do
,
is
due
debt
vnto
him
,
because
he
hath
made
vs
,
and
endowed
vs
,
with
all
that
we
either
be
,
or
haue
:
yet
it
hath
pleased
him
,
as
a
most
kind
Lord
,
to
set
vs
at
liberty
through
Christ
,
and
to
make
vs
Citizens
of
the
Saints
,
and
as
capable
of
his
heauenlie
riches
,
as
the
Angels
,
if
we
will
do
our
endeuour
to
deserue
them
:
and
whereas
he
might
haue
exacted
all
that
euer
we
could
do
,
without
any
kind
of
recompence
:
yet
he
of
his
inestimable
goodnes
toward
vs
,
doth
neither
bind
vs
to
do
all
we
can
do
,
and
yet
for
doing
that
little
which
he
commandeth
,
hath
by
promise
bound
himselfe
to
repay
vs
a
large
recompence
.
The
comparison
you
shew
vs
is
fained
by
you
,
not
intended
by
Austin
:
and
,
if
it
be
granted
you
,
makes
nothing
to
the
purpose
.
No
more
indeede
doth
the
conclusion
of
your
whole
discourse
;
for
it
saith
no
more
than
wee
yeeld
,
that
God
wil
recompence
those
seruices
,
which
are
debt
,
on
our
part
,
and
that
exceeding
bountifully
;
but
not
vpon
their
desert
.
speaker
D.
B.
P.
By
which
we
may
well
vnderstand
those
words
of
our
Sauiour
:
When
Luke
17.
you
haue
done
all
these
things
that
are
commanded
you
,
say
that
you
are
vnprofitable
seruants
:
we
haue
done
that
we
ought
to
doo
.
True
.
By
our
natiue
condition
we
were
bound
to
performe
,
not
only
all
these
things
,
that
be
now
commaunded
,
but
whatsoeuer
else
it
should
haue
pleased
God
to
command
:
and
this
we
must
alwaies
confesse
,
to
preserue
true
humility
in
vs
:
yet
God
hath
bettered
our
estate
through
Christ
,
and
so
●…ighly
aduaunced
vs
,
that
we
not
only
be
Citizens
or
Saints
,
but
his
sonnes
and
heires
,
and
thereby
in
case
to
deserue
of
him
a
heauenlie
crowne
.
speaker
A.
W.
It
hath
no
shew
of
reason
in
it
,
that
our
Sauiour
should
teach
his
Apostles
,
whom
hee
had
truly
freed
,
that
they
should
say
,
they
are
vnprofitable
seruants
,
because
they
doe
that
which
they
were
once
bound
to
doe
,
but
now
are
not
:
as
if
a
man
that
was
once
bound
to
pay
double
custome
,
because
he
was
a
stranger
,
should
count
himselfe
vnprofitable
to
the
King
,
though
being
absolutely
freed
,
he
pay
the
same
custome
still
,
because
once
forsooth
he
was
by
dutie
to
pay
so
much
.
I
would
faine
know
what
dutie
we
were
bound
to
doe
in
our
naturall
estate
,
from
which
wee
are
freed
in
our
spirituall
:
for
(
to
my
seeming
)
our
bond
is
doubled
;
both
in
equitie
,
because
we
haue
receiued
so
vndeserued
kindnes
,
and
in
Gods
intent
,
who
hath
giuen
vs
his
grace
that
wee
might
doe
him
better
seruice
.
speaker
A.
W.
And
this
is
S.
Ambrose
exposition
vpon
the
place
.
D.
B.
P.
That
Ambrose
giueth
no
such
exposition
,
his
own
words
shall
testifie
:
Therefore
(
saith
[
](A15735-e68110-b)d
d
Ambros.
ad
Luc.
17.
Ambrose
)
as
thou
doest
not
onely
not
say
to
thy
seruant
,
sit
downe
,
but
requirest
further
seruice
of
him
:
so
neither
doth
God
content
himselfe
with
one
work
or
labour
of
thine
;
because
while
we
liue
we
must
alwaies
work
.
Therefore
acknowledge
thy selfe
to
be
a
seruant
,
[
](A15735-e68130-b)e
e
Plurimis
obsequijs
defoenerarum
.
bound
to
very
many
seruices
;
[
](A15735-e68150-b)f
f
Non
te
praeferas
.
doe
not
extoll
thy selfe
,
because
thou
art
called
the
sonne
of
God
;
his
fauour
is
to
be
acknowledged
,
but
thy
nature
not
to
be
vnknowne
;
neither
bragge
if
thou
hast
serued
well
,
which
thou
wert
bound
to
doe
.
These
are
his
words
;
out
of
which
no
man
can
wring
any
such
interpretation
.
We
owe
seruice
though
we
be
sonnes
:
for
it
is
plaine
Ambrose
speaks
of
our
seruice
after
we
are
regenerate
.
First
,
because
he
saith
,
we
must
worke
alwaies
.
Secondly
,
because
he
mentions
,
hauing
serued
well
,
which
befalles
no
man
in
his
naturall
estate
before
grace
.
speaker
D.
B.
P.
Saint
Chrysostome
pondering
these
words
let
vs
say
,
taketh
it
for
a
holsome
counsaile
for
vs
to
say
,
that
we
be
vnprofitable
seruants
,
least
pride
It
is
as
true
as
holsome
.
Matth.
25.
21.
destroy
our
good
workes
:
and
then
God
will
say
,
that
we
be
good
and
faithfull
seruants
,
as
it
is
recorded
.
Againe
,
we
may
truly
say
,
when
we
haue
done
all
things
commaunded
,
that
we
are
vnprofitable
seruants
,
as
venerable
Bede
our
most
learned
countriman
interpreteth
:
Because
of
all
that
we
doe
,
no
cammoditie
riseth
vnto
God
our
Lord
in
himselfe
:
who
is
such
an
infinite
ocean
of
all
In
Luc.
17.
Psalm
.
15.
goodnesses
,
that
he
wanteth
nothing
:
Whereupon
Dauid
saith
,
That
thou
art
my
God
,
because
thou
standest
in
need
of
no
good
that
I
can
doe
.
speaker
A.
W.
You
should
haue
quoted
the
place
:
[
](A15735-e68370-b)g
g
Chrysost.
ad
Luc.
17.
Chrysostome
in
his
homily
vpon
that
chapter
saith
no
such
thing
.
But
wheresoeuer
he
saith
it
(
if
he
say
it
at
all
)
it
cannot
prooue
that
we
are
not
bound
to
doe
good
seruice
in
the
state
of
grace
;
nor
that
wee
can
merit
at
Gods
hands
;
nor
that
you
interpret
S.
Luke
aright
:
wherefore
then
is
it
alleaged
?
[
](A15735-e68400-b)h
h
Theophyl
.
ad
Luc.
17.
Theophylact
,
who
followes
Chrysostome
euery
where
,
expounds
it
of
our
seruice
after
grace
;
and
concludes
vpon
it
,
that
we
may
not
for
the
doing
of
any
worke
,
necessarily
require
reward
or
honour
.
For
it
shall
be
of
the
Lords
bountie
if
he
bestow
any
thing
vpon
vs
for
it
:
and
woe
be
to
vs
if
we
doe
not
our
dutie
.
And
[
](A15735-e68440-b)i
i
Cyril
apud
Thomam
in
caten
.
ad
Luc.
17.
Cyrill
is
wholy
of
the
same
opinion
,
who
also
denies
that
which
before
you
affirmed
;
that
subiects
can
deserue
any
thing
of
their
Soueraigne
:
Consider
(
saith
he
)
that
they
which
rule
amongst
vs
,
doe
not
thanke
any
of
their
subiects
,
if
they
doe
any
of
those
things
that
are
enioyned
them
;
but
oftentimes
by
their
bountie
stirring
their
subiects
affections
,
they
breed
in
them
a
greater
desire
to
serue
;
so
God
requires
seruice
of
vs
by
right
:
Now
,
because
he
is
mercifull
and
good
,
he
promiseth
honours
to
them
that
labour
;
and
the
greatnes
of
his
bountie
ouerpasseth
the
paines
of
his
subiects
.
Your
[
](A15735-e68480-b)k
k
Glossa
Interlin
.
ad
Luc.
17.
glosse
saith
,
that
we
are
seruants
,
because
we
are
bought
with
a
price
;
vnprofitable
,
because
God
hath
no
neede
of
our
good
workes
,
or
because
our
present
sufferings
are
not
worthie
of
the
glorie
that
shall
be
reueiled
in
vs
.
Which
reasons
of
our
vnprofitablenes
,
[
](A15735-e68500-b)l
l
Beda
apud
Thomam
.
Thomas
also
brings
out
of
Bede
:
so
doe
your
[
](A15735-e68530-b)m
m
Glossa
ordin
▪
&
Lyra.
ordinarie
glosse
,
and
Lyra
expound
it
,
making
vs
seruants
euen
after
regeneration
;
as
[
](A15735-e68550-b)n
n
August
.
in
Psalm
.
124.
Austin
truly
saith
,
that
Christ
did
not
make
vs
free
men
of
seruants
,
but
of
euill
seruants
good
seruants
.
speaker
D.
B.
P.
And
thus
we
fall
vpon
the
third
property
of
M.
Perkins
meritorious
worke
.
Which
is
,
That
it
be
done
to
the
profit
of
another
:
and
say
that
albeit
God
in
himselfe
receiue
no
profit
,
by
our
workes
:
yet
doth
he
in
the
administration
of
his
holy
common
weale
the
Church
,
wherein
good
And
bad
mens
too
.
2.
Tim.
2.
Matth.
5.
Ioh.
15.
v.
8.
mens
seruices
do
much
pleasure
him
.
And
in
this
sense
is
it
said
of
Saint
Paul
,
That
by
cleansing
our selues
from
wicked
workes
,
we
shall
become
vessels
sanctified
,
and
profitable
vnto
our
Lord
.
Againe
,
God
is
glorified
by
our
good
workes
,
That
seeing
your
good
workes
,
they
may
glorifie
your
Father
which
is
in
heauen
.
Finally
,
God
doth
reioyce
at
the
recouery
of
his
lost
children
.
speaker
A.
W.
Not
onely
good
,
but
also
[
](A15735-e68700-b)o
o
Ezra
6.
3.
&
7.
11.
Dan.
3.
29.
30
▪
&
6.
26.
bad
mens
seruices
may
be
said
to
profit
God
,
if
euery
thing
that
benefits
his
Church
must
be
held
to
be
of
profit
to
him
.
But
we
neither
can
profit
nor
pleasure
him
,
nor
glorifie
him
truly
and
properly
,
but
onely
in
his
acceptation
.
And
so
whatsoeuer
reward
shall
be
giuen
for
these
seruices
,
it
proceedes
from
Gods
gratious
bountie
,
not
from
our
desert
.
speaker
D.
B.
P.
If
then
good
men
trauailing
painfully
in
Gods
Vine-yard
,
do
yeeld
Luk.
15.
him
outwardly
both
honor
,
ioy
,
and
commoditie
:
that
may
suffice
to
make
their
worke
meritorious
.
speaker
A.
W.
To
the
conclusion
you
inferre
hereupon
;
which
is
the
proposition
of
a
syllogisme
,
to
proue
the
maine
point
that
our
works
are
meritorious
:
I
answere
,
by
denying
the
consequence
thereof
,
and
say
,
that
it
doth
not
follow
,
that
our
workes
merit
euerlasting
life
,
because
our
trauaile
doth
yeeld
him
outwardly
honour
,
ioy
,
and
glorie
.
The
reason
of
my
deniall
is
this
;
that
a
slaue
may
by
his
paines
and
seruice
procure
all
these
things
to
his
master
,
and
that
out
of
his
loue
to
him
,
and
yet
deserue
nothing
at
his
hands
.
The
assumption
that
should
be
added
,
I
denied
,
and
refuted
in
the
former
part
of
my
answere
.
speaker
D.
B.
P.
M.
Perkins
fourth
property
is
,
That
the
worke
and
reward
,
be
equall
in
proportion
.
speaker
A.
W.
If
you
pleaded
for
nothing
but
reward
,
the
sute
were
ended
.
For
we
(
as
I
haue
said
before
)
grant
,
that
God
will
reward
the
least
good
worke
of
any
of
his
children
.
But
the
question
is
,
whether
he
doe
this
of
his
bountie
onely
,
or
of
necessitie
,
being
bound
to
it
by
the
law
of
iustice
.
This
we
denie
,
you
affirme
;
viz.
that
the
good
workes
of
a
man
iustified
,
doe
[
](A15735-e68880-b)p
p
Vere
prome●eri
.
truly
or
of
right
deserue
increase
of
grace
,
euerlasting
life
,
and
[
](A15735-e68890-b)q
q
Consecutionem
.
the
fruition
of
it
(
if
he
depart
in
grace
)
and
also
increase
of
glorie
:
and
further
,
[
](A15735-e68900-b)r
r
Concil.
Trident.
sess.
6
can.
32.
you
accurse
all
them
to
hell
that
say
otherwise
.
speaker
D.
B.
P.
If
he
vnderstand
Arithmeticall
proportion
,
that
is
,
that
they
be
equal
in
quantitie
,
to
wit
,
the
one
to
be
as
great
,
or
of
as
long
continuance
as
the
other
:
then
we
deny
this
kind
of
equality
to
be
requisite
to
merit
:
there
is
another
sort
of
proportion
,
called
by
the
Philosopher
5.
Ethic.
Geometricall
:
and
the
equality
of
that
is
taken
by
a
reasonable
correspondence
of
the
one
vnto
the
other
:
as
when
a
good
office
is
giuen
to
a
Citizen
of
desert
,
it
may
be
,
that
the
honour
and
commoditie
of
the
office
is
farre
greater
,
then
was
the
merit
of
the
man
:
yet
he
being
as
well
able
to
discharge
it
as
another
,
and
hauing
better
deserued
it
,
is
holden
in
true
iustice
worthie
of
it
.
speaker
A.
W.
It
is
no
true
merit
(
such
as
you
auow
it
to
be
,
in
[
](A15735-e68980-b)s
s
Vera
&
integra
ration●
meriti
.
the
true
and
whole
nature
of
merit
)
vnlesse
it
be
fully
answerable
in
value
to
the
reward
.
Therefore
to
speake
properly
,
and
truly
,
the
citizen
you
name
doth
not
simply
deserue
the
office
,
but
(
as
your selfe
confesse
)
in
comparison
of
other
his
fellow
subiects
.
So
that
though
there
were
more
in
him
than
in
other
,
why
the
Prince
should
bestow
that
place
vpon
him
;
yet
it
is
rather
a
gift
than
a
debt
,
else
should
the
King
offend
against
iustice
,
if
he
did
not
giue
it
him
.
speaker
D.
B.
P.
In
like
manner
in
a
game
where
masteries
are
tried
,
the
prize
is
giuen
vnto
him
that
doth
best
not
because
the
value
of
the
reward
,
is
iust
as
much
worth
,
as
that
act
of
the
man
who
winneth
it
:
but
for
that
such
actiuity
is
esteemed
worthy
of
such
a
recompence
.
Now
the
crowne
of
heauenly
●lorie
,
is
likened
by
S.
Paul
,
vnto
a
Garland
in
a
game
:
where
he
●a●th
,
That
we
all
runne
,
but
one
carrieth
away
the
prize
.
And
He
that
1.
Cor.
9.
2.
Tim.
2.
striueth
for
the
masterie
,
is
not
crowned
,
vnlesse
he
striue
lawfully
.
It
is
also
resembled
vnto
places
of
honour
.
I
will
place
thee
ouer
much
.
And
Matth
25.
Ioh.
14.
Matth.
13.
1.
Ioh.
3.
I
goe
to
prouide
you
places
.
speaker
A.
W.
Grace
is
also
in
many
places
of
Scripture
,
compared
to
seede
:
For
the
seede
of
God
tarrieth
in
him
.
But
a
little
●eede
cast
into
good
ground
,
and
well
manured
,
bringeth
forth
abundance
of
corne
.
Briefely
,
then
such
equality
as
there
is
betweene
the
well
deseruing
subiect
,
and
the
office
,
betweene
him
that
striueth
lawfully
,
and
the
crowne
,
betweene
the
seed
,
and
the
corne
,
is
between
the
reward
of
heauen
,
and
the
me●●t
of
a
true
seruant
of
God
.
If
it
be
nakedly
proposed
,
there
was
small
cause
to
blame
the
length
of
i●
.
And
thus
much
of
M.
Perkins
first
Argument
,
more
indeed
to
expl●cate
the
nature
and
condition
of
merit
,
then
that
his
reason
nakedly
proposed
,
did
require
it
.
What
shall
I
need
to
answer
to
your
similitude
of
games
,
since
your selfe
denie
,
that
it
is
truly
and
properly
desert
?
But
to
make
the
matter
more
plaine
,
let
vs
a
little
consider
it
in
this
sort
;
where
there
is
an
agreement
(
as
in
these
games
)
though
there
be
not
properly
any
merit
:
yet
there
may
be
somewhat
that
shal
come
neere
to
the
nature
of
merit
.
That
there
is
no
merit
you
yeeld
,
in
granting
,
that
the
reward
is
more
in
value
than
the
act
of
him
that
winneth
.
Notwithstanding
,
if
the
prize
(
be
it
what
it
will
)
be
propounded
to
them
,
that
shall
not
onely
passe
other
men
in
the
race
,
but
also
runne
home
to
the
goale
,
in
such
a
space
of
time
,
with
such
,
or
such
a
carriage
of
the
bodie
,
without
any
kinde
of
stay
or
treading
a
haires
breadth
out
of
a
path
appointed
,
with
other
like
circumstances
:
I
grant
that
hee
which
obserues
all
these
conditions
exactly
,
may
bee
said
,
in
some
good
sense
,
to
haue
deserued
the
hire
that
he
laboured
for
,
though
it
were
farre
greater
than
such
a
race
could
truly
and
properly
merit
.
But
if
this
man
should
faile
,
in
many
,
or
any
of
these
circumstances
,
though
he
came
neerer
the
performance
of
the
whole
than
any
other
man
did
,
might
he
in
iustice
claime
the
prize
,
as
due
to
him
vpon
desert
?
This
is
our
case
in
the
point
of
merit
.
There
is
no
man
but
he
failes
very
much
,
and
often
,
in
his
best
workes
,
some
lesse
,
some
more
;
but
euery
one
more
or
lesse
.
So
that
no
man
had
any
cause
to
accuse
God
of
iniustice
,
though
he
should
denie
all
men
the
reward
,
due
to
the
keepers
of
his
Commandements
.
speaker
W.
P.
Reason
II.
Exod.
20.
8.
And
shew
mercie
vpon
thousands
in
them
that
loue
me
,
and
keepe
my
commaundements
.
Hence
I
reason
thus
:
where
reward
is
giuen
vpon
mercie
,
there
is
no
merit
;
but
reward
is
giuen
of
mercie
to
them
that
fulfill
the
law
:
therefore
no
merit
.
What
can
we
any
way
deserue
,
when
our
full
recompence
must
be
of
mercie
?
speaker
D.
B.
P.
In
that
text
is
nothing
,
touching
the
reward
of
heauen
,
which
is
now
in
question
:
God
doth
for
his
louing
seruants
sake
,
shew
mercy
vnto
their
children
or
friends
,
either
in
temporall
things
,
or
in
calling
them
to
repentance
,
and
such
like
:
but
doth
neuer
for
one
mans
sake
,
bestow
the
kingdome
vpon
another
,
vnlesse
the
partie
himselfe
be
first
made
worthy
of
it
.
speaker
A.
W.
What
though
he
doe
not
?
and
yet
it
must
needes
be
implied
in
the
text
,
if
your
interpretation
be
true
.
For
to
whomsoeuer
God
giues
true
repentance
,
which
is
neuer
without
faith
,
to
him
he
will
certainly
giue
the
kingdome
of
heauen
.
But
the
reason
is
strong
,
by
a
comparison
from
the
lesse
to
the
greater
.
For
if
these
outward
fauours
,
which
God
bestowes
vpon
them
that
keepe
his
Commandements
,
be
of
mercie
,
how
should
heauen
be
of
debt
?
speaker
W.
P.
And
this
appeares
further
by
Adam
:
if
hee
had
stood
to
this
day
,
he
could
not
by
his
continuall
and
perfect
obedience
,
haue
procured
a
further
increase
of
fauour
at
Gods
hand
,
but
should
only
haue
continued
that
happy
estate
in
which
he
was
first
created
.
speaker
A.
W.
That
confirmation
of
his
,
that
Adam
by
his
continuall
and
perfect
obedience
,
could
not
haue
procured
a
further
increase
of
Gods
fauour
,
is
both
besides
the
purpose
,
and
most
false
:
for
as
well
he
,
as
euery
good
man
sithence
,
by
good
vse
of
Gods
giftes
,
might
day
by
day
,
encrease
them
:
And
that
no
man
thinke
that
in
Paradise
it
should
haue
been
otherwise
.
S.
Augustine
saith
expresly
,
That
in
the
felicity
of
Paradise
,
righteousnes
preserued
,
should
haue
ascended
into
better
.
And
Adam
finally
,
and
In
Inchir
.
Cap.
25.
all
his
posterity
(
if
he
had
not
fallen
)
should
haue
been
from
Paradise
translated
aliue
into
the
kingdome
of
heauen
:
this
by
the
way
.
speaker
A.
W.
It
is
not
beside
the
purpose
;
because
it
prooues
the
question
thus
:
If
Adams
continuall
and
perfect
obedience
could
not
deserue
increase
of
fauour
;
then
our
interrupted
and
imperfect
obedience
cannot
.
But
his
could
not
,
therefore
ours
cannot
.
Your
answere
is
little
to
the
purpose
.
For
Master
Perkins
speakes
not
of
Adams
increasing
his
owne
righteousnes
,
but
of
procuring
,
or
rather
deseruing
a
more
happie
estate
:
whereof
the
testimonie
alleaged
out
of
Austin
saith
nothing
.
And
surely
,
vnlesse
men
will
needes
be
wiser
in
this
point
than
the
Scripture
can
make
them
,
it
is
not
possible
for
them
to
know
any
such
thing
touching
Adam
.
For
the
[
](A15735-e69500-b)t
t
Ge●
.
2.
17
Scripture
only
sets
down
a
penalty
that
should
ensue
vpon
the
breach
of
the
commandement
that
was
giuen
him
,
and
neither
makes
mention
,
nor
giues
signification
of
any
reward
at
all
;
much
lesse
vpon
desert
.
speaker
W.
P.
Reason
III.
Scripture
directly
condemneth
merit
of
workes
.
Rom.
6.
23.
The
wages
of
sinne
is
death
:
but
the
gift
of
God
is
eternall
life
through
Iesus
Christ
our
Lord
.
The
proportion
of
the
argument
required
that
S.
Paul
should
haue
said
:
The
reward
of
good
works
is
eternall
life
,
if
life
euerlasting
could
bee
deserued
,
which
cannot
:
because
it
is
a
free
gift
.
speaker
D.
B.
P.
True
.
But
wee
speake
of
good
workes
,
and
not
of
bad
,
which
the
Astle
calleth
sinne
:
where
were
the
mans
wits
?
but
it
followeth
there
,
That
eternall
life
,
is
the
grace
or
gift
of
God
.
speaker
A.
W.
Nay
,
where
was
your
conscience
when
you
cauild
so
against
your
knowledge
?
Master
Perkins
reciteth
the
former
part
of
that
text
,
to
shew
what
the
proportion
of
the
argument
required
:
namely
,
that
the
wages
of
good
workes
is
euerlasting
life
,
as
the
wages
of
sinne
is
death
.
And
thus
,
without
question
,
would
the
Apostle
haue
spoken
,
to
make
his
exhortation
to
holines
of
life
more
effectuall
,
if
euerlasting
life
could
be
deserued
.
speaker
D.
B.
P.
This
is
to
purpose
:
but
answered
1200.
yeares
past
,
by
that
famous
Father
S.
Augustine
,
in
diuers
places
of
his
most
learned
workes
.
I
will
note
one
or
two
of
them
.
First
,
thus
here
ariseth
no
small
doubt
,
which
by
Gods
helpe
I
will
De
gra.
&
lib.
arb.
c.
8.
now
discusse
.
For
if
eternall
life
be
rendred
vnto
good
workes
,
as
the
holy
Scripture
doth
most
clearely
teach
(
note
)
how
then
can
it
be
called
grace
:
when
grace
is
giuen
freely
,
and
not
repaid
for
workes
:
and
so
pursuing
the
points
of
the
difficulty
at
large
,
in
the
end
resolueth
:
that
eternall
life
is
most
truly
rendred
vnto
good
workes
,
as
the
due
reward
of
them
:
but
because
those
good
workes
could
not
haue
been
done
,
vnlesse
God
had
before
freely
through
Christ
,
bestowed
his
grace
vpon
vs
,
therefore
the
same
eternall
life
,
is
also
truly
called
grace
:
because
the
first
roote
of
it
,
was
Gods
free
gift
.
The
very
same
answere
doth
he
giue
,
where
he
hath
these
words
.
Eternall
Epist.
106.
life
is
called
grace
,
not
because
it
is
not
rendred
vnto
merits
:
but
for
that
those
merits
to
which
it
is
rendred
,
were
giuen
.
speaker
A.
W.
S.
Austin
,
[
](A15735-e69800-b)u
u
Aug.
de
gra.
&
lib.
arb.
ca.
8.
in
the
places
alleaged
by
you
,
neither
expounds
that
text
,
nor
speakes
of
any
proportion
,
betwixt
the
desert
of
death
by
sinne
,
and
life
by
good
workes
.
But
,
because
I
am
not
ignorant
,
[
](A15735-e69810-b)x
x
Aug.
de
gra.
&
lib.
arb.
ca.
9.
De
correp.
&
grat
.
cap.
13.
that
it
is
his
opinion
,
that
euerlasting
life
is
due
to
good
workes
,
if
you
will
giue
me
leaue
,
I
will
salue
the
matter
by
fetching
this
due
from
the
promise
of
God
,
not
from
the
dignitie
of
the
worke
,
which
I
thinke
to
haue
been
his
meaning
;
because
he
speakes
so
often
,
and
so
much
,
of
the
imperfection
of
our
workes
.
If
,
to
countenance
your
owne
error
,
you
will
needes
haue
Austin
thought
to
haue
erred
(
which
is
not
impossible
)
at
the
least
shew
some
good
reason
why
[
](A15735-e69830-b)y
y
Rom.
6.
23.
the
holie
Apostle
should
forbeare
to
say
,
Euerlasting
life
is
the
wages
of
good
works
,
when
it
would
so
fitly
haue
serued
his
turne
for
exhortation
,
and
when
the
nature
of
the
sentence
required
it
.
[
](A15735-e69840-b)z
z
Chrysost
&
Theoph
ad
Rom.
6.
23.
Chrysostome
and
Theophylact
denie
all
recompence
and
reward
of
labours
past
,
and
referre
all
to
grace
.
He
doth
not
say
,
that
the
wages
of
righteousnes
is
euerlasting
life
(
saith
[
](A15735-e69880-b)a
a
Ca●●tan
.
ad
Rom.
6.
Caietan
)
but
the
gift
of
God
is
euerlasting
life
;
that
we
may
vnderstand
,
that
we
attaine
to
euerlasting
life
for
our
end
:
not
by
our
merits
,
but
of
his
free
gift
:
wherefore
also
he
addes
,
In
Christ
Iesus
our
Lord
;
Behold
the
merit
,
behold
the
righteousnes
;
the
reward
whereof
is
euerlasting
life
,
but
to
vs
it
is
a
gift
,
by
[
](A15735-e69900-b)b
b
Ratione
ipsius
Christi
.
reason
or
in
regard
of
Christ
Iesus
himselfe
.
speaker
D.
B.
P.
In
which
place
he
crosseth
M.
Perkins
proportion
most
directly
,
affirming
,
that
S.
Paul
might
haue
said
truly
,
eternall
life
is
the
pay
or
wages
of
good
workes
:
but
to
hold
vs
in
humilitie
pa●tly
,
and
partly
to
put
a
difference
betweene
our
saluation
,
and
damnation
,
chose
rather
to
say
,
that
the
gift
of
God
,
was
life
eternall
:
because
of
our
damnation
,
we
are
the
whole
and
only
cause
,
but
not
of
our
saluation
,
but
principally
the
grace
of
God
,
the
only
fountaine
of
merit
,
and
all
good
workes
.
speaker
A.
W.
The
reasons
you
giue
,
why
the
Apostle
would
not
speak
,
as
was
fittest
for
his
purpose
,
are
too
weake
.
First
you
say
,
he
would
keepe
vs
in
humilitie
;
but
his
principall
end
was
more
to
be
respected
,
which
was
the
stirring
of
vs
vp
to
holinesse
of
conuersation
.
Beside
(
if
it
be
as
you
teach
)
Christians
are
acquainted
with
this
doctrine
of
meriting
euerlasting
life
;
and
therefore
the
concealing
of
it
here
was
to
small
purpose
.
I
would
your
Councill
of
Trent
had
thought
vpon
this
reason
;
and
then
(
perhaps
)
they
would
not
haue
valued
the
good
workes
of
men
at
so
high
a
rate
.
The
difference
,
you
speake
of
,
was
put
before
in
handling
the
doctrine
of
iustification
.
Neither
could
any
Christian
be
so
foolishly
proud
,
as
to
think
he
could
of
himself
do
good
works
;
how
then
could
he
looke
for
euerlasting
life
simply
by
his
owne
strength
?
speaker
W.
P.
Again
,
Tit.
3.
5.
We
are
saued
not
by
works
of
righteousnesse
which
we
haue
done
,
but
according
to
his
mercie
he
saued
vs
.
And
Ephes.
2.
8.
10.
By
grace
you
are
saued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
:
not
of
workes
which
God
hath
prepared
that
we
should
walke
in
them
.
If
any
works
be
crowned
,
it
is
certaine
that
the
sufferings
of
Martyrs
shal
be
rewarded
:
now
of
them
Paul
saith
,
Rom.
8.
18.
The
sufferings
of
this
life
are
not
worthie
of
the
glorie
to
come
.
Where
then
is
the
value
and
dignitie
of
other
workes
?
To
this
purpose
Ambrose
saith
,
The
iust
man
though
he
be
tormented
in
the
brasen
bull
is
still
iust
,
because
hee
iustifieth
God
,
and
saith
he
suffereth
lesse
then
his
sinnes
deserue
.
speaker
D.
B.
P.
Now
to
those
texts
cited
before
about
iustification
,
We
are
saued
Ad
Ephes.
2.
Ad
Tit.
3.
But
you
neuer
proued
〈◊〉
,
and
haue
been
a●s●●ered
.
Rom.
8.
freely
,
not
of
our selues
,
or
by
the
workes
of
righteousnes
,
which
we
haue
done
.
I
haue
often
answered
that
the
Apostle
speakes
of
workes
done
by
our
owne
forces
,
without
the
helpe
of
Gods
grace
:
and
therefore
they
cannot
serue
against
workes
done
,
in
,
and
by
grace
.
Now
to
that
text
which
he
hudleth
vp
togither
with
the
rest
,
although
is
deserued
a
better
place
,
being
one
of
their
principall
pillers
in
this
controucrise
:
It
is
The
suffering
of
this
life
,
are
not
worthy
of
the
glorie
to
come
.
The
strength
of
this
obiection
,
lyeth
in
a
false
translation
of
these
words
,
Axia
pros
ten
doxan
,
equall
to
that
glorie
,
or
in
the
misconstruction
of
them
:
For
we
grant
(
as
it
hath
bin
already
declared
)
that
our
afflictions
and
sufferings
be
not
of
equall
in
length
,
or
greatnesse
,
with
the
glorie
of
heauen
:
for
our
afflictions
be
but
for
the
short
space
of
this
life
,
and
they
cannot
be
so
great
,
as
will
be
the
pleasure
in
heauen
,
notwithstanding
,
we
teach
,
that
this
shorter
,
and
lesser
labour
imployed
by
a
righteous
man
,
in
the
seruice
of
God
,
doth
merit
the
other
greater
,
and
of
longer
continuance
:
and
that
by
the
said
Apostles
plaine
words
,
for
(
saith
he
.
)
That
tribulation
which
in
this
present
life
,
is
but
for
a
moment
2.
Cor.
4.
and
light
,
doth
worke
aboue
measure
exceedingly
an
euerlasting
waight
of
glorie
in
vs
.
The
reason
is
,
that
iust
mens
workes
islue
out
of
the
fountaine
of
grace
,
which
giueth
a
heauenly
value
vnto
his
workes
.
Againe
,
it
maketh
him
a
quicke
member
of
Christ
,
and
so
receiuing
influence
from
his
head
,
his
workes
are
raised
to
an
higher
estimate
:
it
consecrateth
him
also
a
temple
of
the
holy
Ghost
,
and
so
maketh
him
partaker
of
the
heauenly
nature
as
S.
Peter
speaketh
.
Which
addes
a
worth
of
heauen
to
his
workes
.
2.
Pet
1.
Diuine
nature
.
speaker
A.
W.
For
the
translation
,
we
haue
the
warrant
of
the
Syriak
interpretation
,
which
is
all
one
with
ours
;
as
[
](A15735-e70320-b)c
c
Arias
Moncanus
.
your
own
men
expound
it
,
and
[
](A15735-e70330-b)d
d
Theophyl
.
ad
Rom.
8.
Theophylact
in
his
Commentarie
saith
not
onely
that
they
are
not
[
](A15735-e70350-b)e
e
Dignae
,
pares
.
equall
,
but
also
that
they
are
not
worthie
.
Indeed
the
Apostles
purpose
is
to
compare
the
sufferings
of
this
life
with
the
glorie
of
the
life
to
come
,
and
to
shew
how
wonderfully
that
exceeds
these
.
But
yet
we
may
also
from
thence
conclude
,
that
because
of
this
inequalitie
,
there
can
be
no
proper
and
true
merit
by
these
.
ᶠ
1.
Cor.
4.
As
for
that
you
alleage
,
of
their
working
an
euerlasting
waight
of
glorie
in
vs
,
it
is
to
be
vnderstood
,
that
this
is
by
Gods
bountie
,
not
the
worthinesse
of
the
person
,
or
matter
.
Which
must
needes
be
apparant
to
euery
man
,
that
considers
what
infirmities
accompanie
the
sufferings
of
the
best
of
Gods
children
.
By
being
a
member
of
Christ
,
he
doth
not
receiue
abilitie
to
merit
,
but
priuiledge
,
to
be
partaker
of
his
head
our
Sauiour
Christs
glorie
;
neither
by
being
the
temple
of
God
are
we
made
able
to
deserue
;
nor
by
[
](A15735-e70380-b)g
g
2.
Pet.
1.
being
partaker
of
the
diuine
nature
;
which
is
nothing
else
,
but
to
haue
the
spirit
of
God
dwelling
in
vs
,
by
the
graces
of
righteousnesse
and
holinesse
;
which
is
the
image
of
God
,
according
to
which
wee
were
at
the
first
created
.
For
these
graces
,
being
not
perfect
in
vs
,
bring
foorth
vnperfect
fruites
,
which
can
neuer
merit
truly
and
properly
.
speaker
A.
W.
Neither
is
that
glory
in
heauen
,
which
any
pure
creature
attaineth
D.
B.
P.
Where
saith
be
so
?
According
to
our
works
,
but
not
for
the
value
of
them
.
vnto
of
infinite
dignity
,
as
Master
Perkins
fableth
;
but
hath
his
certaine
bounds
and
measure
,
according
vnto
each
mans
merittes
,
otherwise
it
would
make
a
man
equall
to
God
in
glorie
:
for
there
can
be
no
greater
then
infinite
;
as
all
learned
men
do
confesle
.
You
should
haue
shewed
,
where
Master
Perkins
saith
,
that
the
glorie
of
any
creature
can
be
infinite
;
as
well
as
you
reprooue
him
for
saying
so
,
and
that
with
such
skorne
as
you
doe
.
Master
Perkins
knew
,
as
well
as
you
can
teach
him
,
that
no
finite
nature
is
capable
of
any
infinitnes
;
but
yet
he
truly
denies
full
proportion
,
betwixt
our
present
sufferings
and
our
glorie
to
come
:
which
your selfe
confesse
to
bee
true
.
speaker
W.
P.
Reason
IV.
Whosoeuer
will
merit
,
must
fulfill
the
wholelaw
:
but
none
can
keepe
the
whole
lawe
:
For
if
we
say
we
haue
no
sin
wee
deceiue
our selues
,
1.
Ioh.
1.
7.
And
he
that
sinnes
against
one
commandement
is
guiltie
of
the
whole
law
.
And
what
can
he
merit
,
that
is
guiltie
of
the
breach
of
the
whole
law
?
speaker
D.
B.
P.
I
deny
the
first
proposition
:
for
one
good
worke
done
with
his
due
Why
doe
you
not
shew
what
those
properties
be
.
Popish
learned
you
meane
.
Luc.
15.
circumstances
doth
bring
forth
merit
,
as
by
all
the
properties
of
merit
may
be
proued
at
large
:
and
by
his
owne
definition
of
merit
set
downe
in
the
beginning
.
Now
if
a
man
afterward
fall
into
deadly
sinne
,
he
leeseth
his
former
merit
:
but
recouering
grace
,
he
riseth
to
his
former
merit
,
as
the
learned
gather
out
of
that
saying
of
our
Sauiour
,
in
the
person
of
the
good
Father
.
Doe
on
him
(
that
is
on
his
prodigall
sonne
returning
home
)
his
former
garment
.
His
second
proposition
is
also
false
as
[
](A15735-e70600-b)*
*
J●
had
been
if
your
strongth
had
been
as
good
as
your
stomacke
.
Epist.
29.
ad
Hieron
.
hath
bin
proued
at
large
in
a
seuerall
question
.
To
that
of
S.
Iames
,
although
it
belong
not
to
this
matter
,
I
answere
that
he
who
offendeth
in
one
,
is
made
guilty
of
all
:
that
is
,
he
shall
be
as
surely
condomned
,
as
if
he
had
broken
all
;
See
S.
Augustine
.
speaker
A.
W.
You
denie
the
proposition
;
but
if
you
did
remember
that
the
question
is
of
meriting
euerlasting
life
,
which
requires
the
keeping
of
the
whole
law
,
you
would
neuer
stick
at
it
,
for
[
](A15735-e70670-b)h
h
Iam.
2.
10.
no
man
can
be
guiltie
of
the
whole
law
,
as
euery
one
is
that
failes
in
any
one
commandement
,
and
yet
deserue
euerlasting
life
.
The
reason
of
your
deniall
is
not
sufficient
,
for
no
one
worke
done
with
neuer
so
due
circumstances
,
can
bring
forth
any
merit
of
euerlasting
life
,
whereof
Master
Perkins
speakes
in
his
definition
.
Indeede
this
reason
is
nothing
,
but
a
bare
deniall
of
Master
Perkins
proofe
.
That
you
add
of
a
mans
losing
,
and
recouering
his
merit
,
is
liker
a
dreame
,
then
a
point
of
diuinitie
,
as
it
may
well
appeare
by
the
poore
proofe
you
bring
of
it
,
viz.
a
speech
out
of
an
allegory
,
and
that
also
falsly
translated
,
his
former
garment
,
for
that
best
[
](A15735-e70730-b)i
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
or
principall
garment
.
Your
vulgar
[
](A15735-e70760-b)k
k
Editio
Latina
vulgar
.
latine
calls
it
the
first
garment
:
[
](A15735-e70780-b)l
l
Pagnin
.
Vestem
primam
,
praecipuam
.
Pagnin
that
principall
,
your
[
](A15735-e70800-b)m
m
Glossa
Interlin
.
interlinear
glosse
expounds
it
to
signifie
the
garment
of
the
holie
ghost
:
and
the
[
](A15735-e70820-b)n
n
Glossa
ordin
.
ordinarie
glosse
giues
a
reason
why
it
is
called
the
first
,
because
it
is
the
garment
of
innocency
,
in
which
the
first
man
was
created
,
which
interpretation
is
taken
out
of
[
](A15735-e70830-b)o
o
De
qq
.
Euangel.
Austin
.
But
to
the
matter
,
What
reason
is
there
that
merit
should
not
be
recompenced
according
to
iustice
?
If
a
man
haue
once
deserued
euerlasting
life
,
why
should
he
not
haue
it
?
Or
if
that
merit
be
once
lost
,
how
can
it
be
restored
againe
,
but
only
by
Gods
acceptation
?
and
then
how
can
it
be
truly
and
properly
merit
?
You
must
not
only
say
,
but
shew
too
,
that
the
place
of
S.
Iames
belongs
not
to
this
matter
,
els
it
is
an
easie
matter
to
answere
any
authority
of
scripture
.
Let
vs
grant
your
owne
interpretation
,
that
he
which
breakes
one
commandement
,
shall
be
certainely
condemned
,
how
then
can
he
deserue
euerlasting
life
without
keeping
all
the
commandements
?
And
what
a
strange
and
vnsauorie
doctrine
is
it
,
that
he
which
hath
merited
euerlasting
life
may
be
damned
?
But
the
meaning
of
the
Apostle
is
that
the
seuerall
commandements
are
as
it
were
seuerall
conditions
of
a
couenant
betwixt
God
and
man
,
whereof
if
any
one
be
broken
,
the
whole
bond
is
forfeited
,
how
exactly
soeuer
all
the
rest
haue
bin
performed
,
what
merit
then
can
there
be
of
life
,
where
the
partie
is
liable
to
damnation
?
speaker
W.
P.
Reason
V.
We
are
taught
to
pray
on
this
manner
,
Giue
vs
this
day
our
daily
bread
.
Wherein
we
acknowledge
euery
morsell
of
bread
to
be
the
meere
gift
of
God
without
desert
:
and
therefore
must
we
much
more
acknowledge
life
eternall
to
be
euery
way
the
gift
of
God
.
It
must
needs
therefore
be
a
satanicall
insolencie
for
any
man
to
imagine
,
that
hee
can
by
his
workes
merit
eternall
life
,
who
cannot
merit
bread
.
speaker
D.
B.
P.
M.
Perkins
taketh
great
delight
to
argue
out
of
the
Lords
prayer
:
Master
Perkins
knew
how
to
make
better
vse
of
it
,
then
to
patter
it
ouer
as
you
doe
.
He
vnderstood
it
better
then
you
doe
his
argument
.
What
needeth
that
,
if
we
deserue
it
?
but
he
handleth
the
matter
so
handsomely
,
that
a
man
may
thinke
him
to
be
so
profoundly
learned
,
that
he
doth
not
yet
vnderstand
the
Pater
noster
:
for
who
taketh
our
dayly
food
to
be
so
meerely
the
gift
of
God
,
that
we
must
not
either
make
it
ours
with
our
peny
,
or
trauaile
?
we
must
not
looke
to
be
fed
from
heauen
by
miracle
,
by
the
meere
gift
of
God
:
but
according
vnto
S.
Paules
rule
,
either
labour
for
our
liuing
in
some
approued
sort
,
or
not
eate
.
Yet
because
our
trauailes
are
in
vaine
,
vnlesse
God
blesse
them
,
we
pray
to
God
daily
to
giue
vs
our
nuriture
,
either
by
sending
or
preseruing
the
fruits
of
the
earth
,
or
by
prospering
our
labours
with
good
successe
:
or
if
they
be
men
who
liue
of
almes
,
by
stir
ring
vp
the
charitable
to
relieue
them
So
we
pray
,
and
much
more
earnestly
that
God
will
giue
vs
eternall
life
:
Yet
by
such
meanes
as
it
hath
pleased
God
to
ordaine
;
one
of
which
and
the
principall
is
by
the
exercise
of
good
workes
,
which
God
hath
appointed
vs
to
walke
in
,
to
deserue
it
.
And
it
cannot
but
sauour
of
a
Satanicall
spirit
,
to
call
it
a
Satanicall
insolencie
(
as
M.
Perkins
doth
)
to
thinke
that
eternall
life
can
be
If
we
will
beleeue
your
word
.
merited
:
when
Saint
Augustine
and
the
best
spirit
of
men
,
since
Christs
time
so
thought
and
taught
in
most
expresse
tearmes
.
speaker
A.
W.
You
take
greater
paines
to
disgrace
Master
Perkins
Arguments
,
then
to
disproue
or
vnderstand
them
:
his
reason
lyes
thus
:
-
He
that
cannot
merit
bread
,
cannot
merit
euerlasting
life
.
-
But
no
man
can
merit
bread
.
-
Therefore
no
man
can
merit
euerlasting
life
.
The
proposition
stands
vpon
the
comparison
of
inequality
,
from
the
lesse
to
the
greater
,
for
it
is
a
lesse
matter
to
deserue
bread
,
then
to
merit
euerlasting
life
.
The
assumption
is
proued
by
that
clause
of
the
Lords
prayer
,
wherein
we
beg
our
dayly
bread
,
which
we
might
claime
of
due
debt
,
if
we
could
deserue
it
.
In
stead
of
answering
some
part
of
the
syllogisme
,
you
tell
vs
,
that
we
must
not
looke
to
be
fed
from
heauen
by
miracle
without
our
owne
trauell
or
cost
,
which
is
as
much
to
purpose
as
if
you
should
say
,
we
must
eate
our
bread
when
we
haue
it
,
if
we
will
be
fed
.
It
is
but
a
mockery
to
pray
to
God
for
it
if
we
know
we
haue
deserued
it
,
vnlesse
perhaps
we
thinke
him
so
vniust
,
that
it
is
well
if
we
can
get
our
owne
of
him
by
any
meanes
whatsoeuer
.
We
deny
not
that
we
are
to
vse
the
meanes
both
for
the
one
and
the
other
,
but
that
we
can
deserue
either
by
vsing
the
meanes
.
speaker
W.
P.
Reason
VI.
Consent
of
the
auncient
Church
.
[
](A15735-e71160-b)*
*
De
interpellatione
Dauid
.
4.
vel
ps
72.
Yet
is
he
one
of
your
Saints
.
Bernard
,
Those
which
we
call
our
merits
,
are
the
way
to
the
kingdome
,
and
not
the
cause
of
raigning
.
speaker
D.
B.
P.
But
let
vs
heare
his
last
argument
,
which
is
(
as
he
speaketh
)
the
consent
of
the
auncient
Church
:
and
then
beginneth
with
S.
Bernard
,
who
liued
1000.
yeares
after
Christ
:
He
(
in
I
know
not
what
place
,
the
quotation
is
so
doubtfull
)
saith
.
Those
things
which
we
call
merits
,
are
the
way
to
the
Kingdome
,
but
not
the
cause
of
raigning
.
speaker
A.
W.
You
that
twight
vs
so
much
with
ignorance
,
and
brag
so
much
of
your
owne
knowledge
especially
in
the
old
writers
,
should
haue
all
these
places
at
your
fingers
ends
,
but
this
answere
if
it
were
true
must
needs
be
more
by
gesse
then
by
cunning
.
Bernard
sayes
merits
are
the
way
,
not
the
cause
,
if
he
had
meant
as
you
would
haue
him
he
should
and
would
haue
said
,
that
they
were
not
the
whole
cause
,
but
the
party
or
ioint
cause
,
but
he
denyes
them
altogether
the
nature
of
causes
by
giuing
them
another
place
to
be
the
way
to
heauen
.
speaker
A.
W.
I
answere
,
that
merits
be
not
the
whole
cause
,
but
the
promise
of
God
D.
B.
P.
Serm.
68.
in
Cantic
.
through
Christ
,
and
the
grace
of
God
freely
bestowed
on
vs
,
out
of
which
our
merits
proceed
.
Which
is
Bernards
owne
doctrine
.
What
is
[
](A15735-e71340-b)p
p
Bernard
ser.
68.
in
Cantic
.
Bernards
owne
doctrine
?
your
whole
answer
,
or
only
the
later
part
of
it
?
let
the
reader
iudge
.
These
are
Bernards
words
,
As
it
is
inough
to
merit
,
not
to
presume
of
merit
,
so
to
want
merits
is
inough
to
condemnation
.
If
he
speake
of
merits
properly
taken
what
presumption
is
it
for
a
man
to
demand
his
right
?
But
because
our
good
works
,
which
he
(
as
other
auncient
writers
)
calls
merits
,
are
imperfit
,
therefore
our
greatest
merit
is
,
to
know
we
merit
not
:
for
the
later
part
of
his
sentence
,
we
graunt
,
that
it
is
inough
to
damnation
,
for
a
man
to
be
without
good
works
.
It
followes
in
Bernard
:
No
infants
regenerate
want
merits
,
but
haue
Christs
,
whereof
notwithstanding
they
make
themselues
vnworthie
,
if
they
had
opportunitie
to
add
their
owne
,
and
neglected
it
,
which
is
the
danger
of
riper
yeares
.
Infants
(
sayes
Bernard
)
haue
Christs
merits
,
but
,
if
they
come
to
yeares
,
they
must
also
haue
some
of
their
owne
.
What
?
merits
to
deserue
heauen
?
then
were
Christs
insufficient
;
but
they
must
haue
good
works
,
without
which
they
make
themselues
vnworthie
of
any
benefit
by
Christ
.
Is
not
this
whollie
our
doctrine
?
let
vs
heare
his
conclusion
.
Haue
a
care
(
sayes
Bernard
)
to
haue
merits
,
hauing
them
,
know
they
were
giuen
thee
,
hope
for
the
fruite
of
them
by
the
mercy
of
God
,
and
thou
hast
auoided
all
danger
,
of
pouertie
,
vnthankefulnes
,
and
presumption
.
We
must
haue
good
workes
,
else
wee
are
poore
;
we
must
know
they
are
not
of
our selues
,
else
we
are
vnthankfull
;
we
must
looke
for
reward
of
mercie
,
not
of
debt
,
else
we
are
presumptuous
.
So
that
Bernard
requires
good
workes
,
not
as
the
cause
,
but
as
the
way
,
betwixt
Gods
promise
,
and
performance
of
giuing
euerlasting
life
to
them
that
are
iustified
and
sanctified
.
speaker
W.
P.
August
.
Manual
.
cap.
22.
All
my
hope
is
in
the
death
of
my
Lord
.
His
death
is
my
merit
—
:
my
merit
is
the
passion
of
the
Lord
.
I
shall
not
be
voide
of
merits
,
so
long
as
Gods
mercies
are
not
wanting
.
speaker
D.
B.
P.
Secondly
,
he
citeth
Saint
Augustine
.
All
my
hope
is
in
the
death
of
my
Manual
.
c.
22.
Lord
:
his
death
is
my
merit
.
True
in
a
good
sense
:
that
is
,
by
the
vertue
of
his
death
,
and
passion
,
my
sinnes
are
pardoned
,
and
grace
is
bestowed
on
me
to
doe
good
workes
,
and
so
to
merit
.
speaker
A.
W.
You
leaue
out
the
better
halfe
of
that
which
was
alleaged
out
of
Austin
;
which
indeede
ouerthrowes
your
answere
,
That
Christ
hath
procured
pardon
and
grace
for
you
to
merit
by
:
but
Austin
saith
,
that
the
death
and
passion
of
the
Lord
are
his
merit
:
that
is
(
by
your
interpretation
)
his
merit
of
grace
,
not
of
glorie
.
For
that
he
must
merit
,
by
well
vsing
the
grace
which
Christ
hath
deserued
for
him
;
to
cut
off
this
,
Austin
addes
:
[
](A15735-e71630-b)q
q
Aug.
Manual
.
cap.
22.
I
shall
not
be
voide
of
merits
,
so
long
as
Gods
mercies
are
not
wanting
.
Haue
those
works
the
true
and
whole
nature
of
merit
,
which
receiue
their
worth
from
Gods
mercie
?
If
you
will
answere
,
that
by
Gods
mercie
he
meanes
not
his
accepting
of
the
worke
,
but
his
supplying
vs
with
grace
to
worke
:
I
replie
,
that
he
may
,
for
all
that
mercie
,
want
merits
:
because
it
depends
vpon
his
own
free
will
,
when
God
hath
done
his
vttermost
,
whether
hee
will
worke
or
no.
But
that
which
followes
in
Austin
,
shewes
,
that
all
is
in
Gods
mercie
:
If
(
saith
he
)
the
mercies
of
the
Lord
be
many
,
I
am
much
in
merit
:
the
mightier
he
is
to
saue
,
the
more
am
I
secure
.
So
that
Austin
takes
all
from
himselfe
,
and
giues
it
to
God
.
speaker
W.
P.
Basil.
on
Psal.
114.
Eternall
rest
is
reserued
for
them
,
which
haue
striuen
lawfully
in
this
life
:
not
for
the
merits
of
their
doings
,
but
vpon
the
grace
of
the
most
bountifull
God
,
in
which
they
trusted
.
speaker
D.
B.
P.
These
words
are
vntruly
translated
:
for
first
,
he
maketh
with
the
Apostle
,
eternall
life
to
be
the
prize
of
that
combate
,
and
then
addeth
that
it
is
not
giuen
according
vnto
the
debt
,
and
iust
rate
of
the
works
,
but
in
a
fuller
measure
,
according
vnto
the
bounty
of
so
liberall
a
Lord
:
Where
hence
is
gathered
that
common
and
most
true
sentence
.
That
God
punisheth
men
vnder
their
deserts
,
but
rewardeth
them
aboue
their
merits
.
speaker
A.
W.
Wherein
lies
the
error
of
the
translation
?
You
take
too
much
vpon
you
;
as
if
all
the
world
were
bound
to
allow
your
word
,
without
any
further
proofe
.
But
let
vs
examine
the
translation
.
Eternall
rest
(
saith
Basil
)
[
](A15735-e71830-b)r
r
Manetillos
.
is
reserued
for
them
who
in
this
life
haue
striuen
lawfully
;
not
as
[
](A15735-e71850-b)s
s
Debitum
operibus
reddi●●m
.
a
debt
paid
them
for
their
worke
,
but
giuen
them
vpon
the
most
bountifull
grace
of
God
,
in
whom
they
haue
hoped
.
He
is
desirous
to
picke
quarrels
that
findes
fault
with
such
translations
.
What
one
word
hath
Master
Perkins
left
out
,
or
misinterpreted
,
that
might
be
any
thing
to
your
aduantage
?
But
the
testimonie
was
too
plaine
to
admit
any
cauill
,
else
the
translation
had
been
good
enough
.
But
your
proofe
is
,
at
least
,
as
bad
as
your
accusation
.
To
prooue
the
words
are
vntruly
translated
,
you
tell
vs
,
that
Basil
makes
eternall
life
the
prize
of
the
combat
:
what
is
this
to
the
purpose
?
where
is
the
fault
of
the
translation
?
But
let
vs
take
your
interpretation
of
his
meaning
.
If
the
reward
be
not
giuen
according
to
debt
,
but
in
a
fuller
measure
,
and
yet
no
greater
thing
giuen
than
euerlasting
life
;
doubtlesse
our
workes
deserue
not
truly
and
wholy
the
reward
of
euerlasting
life
,
that
God
bestowes
on
them
of
bountie
.
speaker
W.
P.
August
.
on
Psal.
120.
He
crowneth
thee
,
because
he
crowneth
his
owne
gifts
,
not
thy
merits
.
speaker
D.
B.
P.
S.
Augustine
was
to
wise
,
to
let
any
such
foolish
sentence
passe
his
penne
:
What
congruity
is
in
this
.
He
crowneth
thee
,
because
he
crowneth
his
owne
gifts
,
not
thy
merits
.
It
had
been
better
said
:
He
crowneth
thee
not
,
&c.
speaker
A.
W.
It
may
be
apparant
to
all
men
,
who
consider
this
mans
course
,
in
answering
the
testimonies
of
the
Fathers
,
that
he
doth
it
by
rote
,
and
not
by
skill
,
not
caring
what
their
meaning
was
,
but
gessing
what
,
in
his
conceit
,
it
might
be
.
If
he
had
lookt
for
the
place
,
here
alleaged
,
he
would
certainly
haue
answered
,
that
Austin
hath
no
such
speech
vpon
that
Psalme
;
and
then
perhaps
he
might
with
more
reason
haue
denied
that
he
hath
it
at
all
.
The
truth
is
the
Printer
misplaced
the
cypher
,
and
of
Psalme
102.
made
120.
But
Master
Perkins
truly
alleaged
Austins
words
and
sentence
,
which
this
bold
censurer
calles
foolish
,
and
confidently
affirmes
,
that
Austin
would
not
let
any
such
foolish
sentence
passe
his
penne
.
Let
himselfe
iudge
,
whether
Austin
say
so
or
no.
We
(
saith
[
](A15735-e72090-b)t
t
Aug.
in
Psal.
102.
Austin
)
that
are
ouercome
in
our selues
,
haue
ouercome
in
him
;
therefore
he
crownes
thee
,
because
[
](A15735-e72110-b)u
u
Quia
dona
sua
coronat
.
he
crownes
his
owne
gifts
,
not
thy
merits
.
The
sense
is
,
that
if
God
should
looke
to
our
actions
of
striuing
against
sinne
,
as
they
are
weakly
performed
by
vs
,
hee
would
neuer
crowne
them
;
but
considering
that
wee
striue
by
his
grace
,
he
vouchsafes
them
a
reward
,
though
on
our
part
altogether
vndeserued
.
speaker
D.
B.
P.
But
he
mistooke
belike
this
sentence
of
Saint
Augustine
.
When
God
crowneth
thee
,
he
crowneth
his
gifts
,
not
thy
merits
.
Which
is
true
,
being
taken
in
that
sense
,
which
he
himselfe
declareth
.
To
such
a
man
so
De
grat
.
&
hb.
arb.
cap.
6.
thinking
(
that
is
,
that
he
hath
merits
of
himselfe
,
without
the
grace
of
God
,
)
it
may
be
most
truly
said
:
God
doth
crowne
his
owne
gifts
,
not
thy
merits
.
If
thy
merits
be
of
thy selfe
,
and
not
from
him
:
but
if
we
acknowledge
our
merits
to
proceed
from
grace
working
with
vs
,
then
may
we
as
truly
say
,
that
eternall
life
is
the
crowne
and
reward
of
merits
.
speaker
A.
W.
Austin
hath
the
same
sentence
,
for
the
substance
of
it
,
in
[
](A15735-e72250-b)x
x
Aug
in
Psal.
98.
&
epistola
105.
&
de
gra.
&
lib.
arb.
ca.
6.
many
other
places
,
and
namely
in
that
you
alleage
,
though
not
altogether
as
you
alleage
it
.
For
,
after
those
words
,
If
thy
merits
be
of
thy selfe
,
it
followes
in
[
](A15735-e72270-b)y
y
De
grat
.
&
lib.
arb.
cap.
6.
Austin
,
for
these
,
if
they
be
such
,
are
naught
;
those
that
are
naught
,
God
crownes
not
;
but
,
if
they
be
good
,
they
be
the
gifts
of
God
.
The
rest
,
and
the
greater
halfe
of
the
sentence
is
none
of
Austins
,
but
yours
;
yet
closely
conueied
by
you
,
as
if
it
were
his
no
lesse
than
the
former
.
speaker
W.
P.
And
Psal.
142.
Lord
thou
wilt
quicken
me
in
thy
iustice
,
not
in
mine
:
not
because
I
haue
deserued
it
,
but
because
thou
hast
compassion
.
speaker
D.
B.
P.
His
other
place
on
the
Psalme
,
is
not
to
this
purpose
:
but
appertaines
to
the
first
iustification
of
a
sinner
,
as
the
first
word
,
quicken
and
reuiue
Psal.
142.
me
sheweth
plainely
:
now
we
confesse
that
a
sinner
is
called
to
repentance
and
reuiued
,
not
for
any
desert
of
his
owne
,
but
of
Gods
meere
mercie
.
speaker
A.
W.
It
will
not
serue
the
turne
to
say
,
It
is
not
to
this
purpose
,
but
speakes
of
the
first
iustification
of
a
sinner
.
For
Dauid
,
who
is
held
to
be
the
penner
of
it
,
was
truly
iustified
,
before
the
writing
of
that
Psalme
:
yea
the
whole
course
of
the
Psalme
it selfe
manifestly
prooues
,
that
it
was
the
prayer
of
one
greatly
in
Gods
fauour
,
and
strongly
perswaded
of
his
succour
.
But
what
neede
I
seeke
any
proofes
?
Haue
you
forgotten
,
that
a
few
lines
before
you
confest
as
much
,
when
as
you
would
haue
shifted
off
that
place
,
in
the
second
verse
of
this
Psalme
,
by
answering
,
that
the
Prophet
prayed
onely
for
veniall
and
light
sinnes
?
How
then
is
the
case
so
suddenly
altred
?
Forsooth
,
because
he
saith
,
Thou
shalt
quicken
me
.
For
so
indeed
he
saith
,
and
not
,
Quicken
me
,
as
you
write
.
But
this
quickning
,
is
not
giuing
him
grace
to
iustification
,
but
comforting
,
and
relieuing
him
in
the
troubles
hee
speakes
of
;
and
(
as
[
](A15735-e72460-b)z
z
Lyra
ad
Psalm
.
142.
Lyra
truly
expounds
it
)
deliuering
him
from
the
daunger
of
death
,
which
hung
ouer
his
head
,
by
reason
of
his
sonne
Absoloms
vnnaturall
rebellion
.
Obiections
of
Papists
.
speaker
W.
P.
Obiect
.
I.
In
sundrie
places
of
Scripture
,
promise
of
reward
is
made
to
them
that
beleeue
and
do
good
workes
:
therefore
our
workes
doe
merit
:
for
a
reward
and
merit
be
relatiues
.
Answ.
Reward
is
twofold
:
of
debt
,
and
of
mercie
.
Life
euerlasting
is
not
a
reward
of
debt
but
of
mercie
,
giuen
of
the
good
will
of
God
,
without
anything
done
of
man
.
speaker
D.
B.
P.
Hauing
thus
at
length
answered
,
vnto
all
that
M.
Perkins
hath
alleaged
against
merittes
:
Let
vs
see
what
can
be
said
for
them
,
following
as
neere
as
I
can
M.
Perkins
order
.
First
,
in
sundry
places
of
Scripture
,
promise
of
reward
is
made
vnto
good
workes
.
If
thou
doe
well
,
shalt
thou
not
receiue
?
To
him
that
doth
Genes.
4.
Prouer.
11.
Eccles.
18
Matth.
5.
well
there
is
a
faithfull
reward
.
Feare
not
to
be
iustified
vnto
death
,
because
the
reward
of
God
remaineth
for
euer
;
and.
When
you
are
reuiled
and
persecuted
for
my
sake
,
reioyce
,
for
great
is
your
reward
in
heauen
.
And
a
hundred
such
like
:
therefore
such
workes
doe
merit
heauen
,
for
a
reward
supposeth
that
there
was
a
desert
of
it
.
M.
Perkins
answereth
first
,
that
the
reward
is
of
meere
mercie
without
Without
any
thing
deserued
by
doing
.
any
thing
done
by
men
.
But
this
is
most
apparantly
false
:
for
the
Scripture
expresseth
the
very
workes
whereof
it
is
a
reward
:
Againe
,
a
reward
in
English
supposeth
a
former
pleasure
,
which
is
rewarded
,
otherwise
it
were
to
be
called
a
gift
,
and
not
a
reward
:
and
much
more
the
Latin
,
and
Greek
word
,
Misthos
,
Merces
,
which
rather
signifie
a
mans
hire
and
wages
,
then
a
gift
or
reward
.
speaker
A.
W.
M.
Perkins
saith
not
,
that
reward
is
promised
to
workes
,
but
to
them
that
beleeue
and
doe
good
workes
:
where
,
if
there
be
any
desert
,
it
is
wholy
in
the
person
,
if
not
onely
.
Yea
all
the
places
,
you
needlesly
alleage
,
mention
reward
to
the
doer
,
not
to
the
deed
.
To
the
former
part
of
the
place
out
of
[
](A15735-e72750-b)a
a
Ecclesiastic.
18.
Ecclesiasticus
,
I
answered
before
;
I
adde
now
concerning
the
latter
,
which
belongs
to
this
argument
,
viz.
Because
the
reward
of
God
remaines
for
euer
;
that
it
is
not
in
the
[
](A15735-e72770-b)b
b
Greeke
copie
,
Caraffa
.
Pagnin
.
Greeke
copie
,
nor
in
Caraffas
Latin
,
nor
in
Pagnines
.
[
](A15735-e72810-b)c
c
Vatablus
Vatablus
hath
it
indeede
,
but
within
two
hookes
,
as
a
sentence
suspected
.
The
edition
of
Complutum
and
A●●as
Montanus
wholy
omit
it
.
Complute●s
.
A●●as
Montanus
.
There
is
nothing
done
by
man
that
can
deserue
such
a
reward
,
though
there
be
something
done
,
for
which
the
doer
is
rewarded
.
A
reward
supposeth
some
action
which
is
rewarded
,
but
not
alwaies
vpon
desert
.
It
may
well
be
called
a
reward
,
because
it
is
giuen
in
respect
of
the
worke
,
howsoeuer
not
for
the
worth
of
it
.
The
Greeke
[
](A15735-e72880-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
merces
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Latin
merces
,
signifie
a
reward
for
somewhat
done
,
either
vpon
couenant
,
or
otherwise
,
but
prooue
not
any
merit
in
the
worke
.
speaker
W.
P.
Secondly
,
the
kingdome
of
heauen
is
properly
an
inheritance
giuen
of
a
father
to
a
child
,
and
therefore
it
is
called
a
reward
not
properly
,
but
by
a
figure
or
by
resemblance
.
For
as
a
workeman
hauing
ended
his
labour
,
receiueth
his
wages
:
so
after
men
haue
lead
their
liues
and
finished
their
course
in
keeping
faith
and
good
conscience
,
as
dutifull
children
,
God
giueth
them
eternall
life
.
And
hereupon
it
is
termed
a
reward
.
speaker
D.
B.
P.
Wherefore
M.
Perkins
skippes
to
a
second
shift
:
that
forsooth
eternall
life
is
an
inheritance
,
but
not
a
reward
.
Reply
.
We
know
well
that
it
is
an
inheritance
,
because
it
is
only
due
vnto
the
adopted
Sonnes
of
God
:
but
that
hindereth
not
it
to
be
a
reward
,
for
that
it
is
our
heauenly
fathers
pleasure
,
that
all
his
Sons
comming
Jt
is
due
,
because
they
are
Sonnes
.
to
the
yeares
of
discretion
,
shall
by
their
good
carriage
either
deserue
it
,
or
else
for
their
bad
behauiour
be
disinherited
.
speaker
A.
W.
An
inheritance
is
not
due
to
the
sonne
onely
,
because
none
,
except
hee
bee
a
sonne
,
can
haue
it
,
but
is
his
proper
right
,
because
he
is
a
sonne
.
And
therfore
it
is
vnreasonable
,
both
in
Diuinitie
and
Law
,
that
the
sonne
should
be
bound
to
purchase
that
by
his
labour
,
to
which
by
a
naturall
right
he
hath
full
interest
.
This
is
our
case
:
for
though
we
are
not
sonnes
by
nature
,
but
[
](A15735-e73060-b)e
e
Gal.
4.
5.
Rom.
8.
17.
by
adoption
,
yet
being
sonnes
and
heires
,
yea
ioynt
heires
with
Christ
,
the
naturall
sonne
,
of
whose
bodie
we
are
members
,
the
very
nature
of
our
sonneship
,
or
being
sonnes
,
conueies
vnto
vs
a
sufficient
and
certaine
title
to
the
inheritance
.
It
is
indeed
the
pleasure
of
God
our
Father
,
that
we
should
labour
to
expresse
our
thankfulnes
,
by
all
holy
obedience
to
him
,
that
hath
adopted
vs
for
his
children
,
and
that
we
,
after
this
labour
,
should
receiue
the
inheritance
;
not
deserue
that
by
our
labour
,
to
which
wee
haue
alreadie
a
farre
better
claime
,
by
being
sonnes
.
speaker
W.
P.
Thirdly
,
if
I
should
graunt
that
life
euerlasting
is
a
deserued
reward
,
it
is
not
for
our
workes
,
but
for
Christs
merit
imputed
to
vs
,
causing
vs
thereby
to
merit
:
and
thus
the
relation
stands
directly
between
the
Reward
and
Christs
Merit
applied
vnto
vs
.
speaker
D.
B.
P.
M.
Perkins
hauing
so
good
reason
to
distrust
his
two
former
answeres
,
It
is
not
distrust
in
〈◊〉
●ormer
answere
,
but
desire
to
giue
satisfaction
.
flies
to
a
third
:
and
graunteth
that
eternal
life
is
a
reward
,
yet
not
of
our
workes
,
but
of
Christs
merits
imputed
vnto
vs
:
This
is
that
Castle
wherin
he
holds
himselfe
safe
from
all
Canon
shotte
,
but
he
is
fouly
abused
,
for
this
answere
is
the
most
extrauagant
of
all
the
rest
,
as
being
furthest
off
from
the
true
sense
of
the
Scripture
:
examine
any
one
of
the
places
,
and
a
babe
may
discouer
the
incongruity
of
it
.
Namely
Christ
saith
that
great
is
their
reward
,
who
are
reuiled
and
persecuted
for
his
sake
.
Assigning
the
reward
vnto
their
constant
bearing
and
enduring
of
tribulation
for
Gods
sake
;
and
not
to
his
owne
merits
imputed
,
and
if
you
desire
a
formall
sentence
,
fitting
this
purpose
take
this
.
Euery
man
shall
receiue
1.
Cor.
3.
his
reward
,
according
vnto
his
owne
proper
labour
:
And
not
according
to
Christs
merits
imputed
vnto
him
.
So
a
doer
of
the
worke
shall
be
blessed
Iacob
.
1.
in
his
deed
.
And
not
in
the
imputation
of
anothers
deed
.
speaker
A.
W.
Master
Perkins
did
not
,
nor
needed
mistrust
either
of
his
former
answers
;
but
because
he
knew
that
diuers
men
were
moued
with
diuers
reasons
,
he
added
this
third
,
to
see
,
if
by
Gods
blessing
this
might
giue
satisfaction
,
where
the
other
were
not
fully
vnderstood
.
It
is
not
Master
Perkins
meaning
to
say
,
that
in
these
our
works
there
is
desert
by
Christs
merit
imputed
,
but
that
,
if
the
children
of
God
must
needes
be
thought
to
receiue
euerlasting
life
,
as
of
merit
,
the
merit
is
Iudge
(
indifferent
Reade●
)
what
there
●s
in
this
reason
either
obscure
or
hard
,
that
the
Pa●●st
in
his
ans●…e
should
w●…
properly
Christs
imputed
to
them
.
speaker
W.
P.
Obiect
.
II.
Christ
by
his
death
merited
that
our
workes
should
merit
life
euerlasting
.
Answ.
That
is
false
:
all
we
find
in
Scripture
is
,
that
Christ
by
his
merit
procured
pardon
of
sinne
,
imputation
of
righteousnesse
,
and
life
euerlasting
:
and
it
is
no
where
said
in
the
word
of
God
,
that
Christ
did
merit
,
that
our
workes
should
merit
:
it
is
a
dotage
of
their
owne
deuising
.
He
died
not
for
our
good
workes
to
make
them
able
to
satisfie
Gods
anger
:
but
for
our
sinnes
,
that
they
might
be
pardoned
.
Thus
much
saith
the
Scripture
,
and
no
more
.
And
in
that
Christ
did
sufficiently
merit
life
eternall
for
vs
,
by
his
owne
death
:
it
is
a
sufficient
proofe
that
hee
neuer
intended
to
giue
vs
power
of
meriting
the
same
:
vnlesse
wee
suppose
that
at
some
time
hee
giues
more
then
is
needefull
.
Againe
,
Christ
in
the
office
of
mediation
as
he
is
a
King
,
Priest
,
and
Prophet
,
admitteth
no
deputie
or
fellow
.
For
he
is
a
most
perfect
Mediatour
,
doing
all
thinges
by
himselfe
,
without
the
helpe
of
any
.
And
the
Ministers
that
dispence
the
word
are
not
his
deputies
,
but
reasonable
and
voluntarie
instruments
,
which
he
vseth
.
But
if
men
by
workes
can
merit
increase
of
grace
and
happinesse
for
themselues
,
then
hath
Christ
partners
in
the
worke
of
redemption
:
men
doing
that
by
him
,
which
hee
doth
of
himselfe
,
in
procuring
their
saluation
.
Nay
,
if
this
might
stand
,
that
Christ
did
merit
,
that
our
workes
should
merit
,
then
Christ
should
merit
that
our
stained
righteousnesse
beeing
for
this
cause
not
capable
of
merit
,
should
neuerthelesse
merit
.
I
call
it
stained
;
because
we
are
partly
flesh
,
and
partly
spirit
:
and
therfore
in
our selues
deseruing
the
curse
of
the
law
,
though
wee
bee
regenerate
.
Againe
,
for
one
good
worke
wee
doe
,
wee
haue
many
euill
,
the
offence
whereof
defaceth
the
merit
of
our
best
deedes
,
and
makes
them
too
light
in
the
ballance
of
the
law
.
speaker
D.
B.
P.
Insteed
of
our
second
reason
,
blindly
proposed
by
M.
Perkins
,
I
will
confirme
the
first
with
such
texts
of
holy
writ
,
as
specifie
plainly
your
good
A
poore
shift
.
workes
to
be
the
cause
of
eternall
life
.
speaker
A.
W.
The
second
reason
is
so
cleerely
set
downe
,
that
(
me
thinkes
)
you
dare
not
looke
vpon
it
,
for
feare
of
hauing
your
eyes
dazled
by
the
brightnes
of
it
.
A
sillie
shift
to
auoid
an
argument
,
which
you
cannot
answere
.
speaker
D.
B.
P.
Come
vnto
me
yee
blessed
of
my
Father
,
possesse
a
Kingdome
prepared
for
Matth.
25.
you
:
And
why
so
?
For
when
I
was
hungry
,
yee
gaue
me
meate
.
And
so
foorth
:
the
like
is
in
the
same
Chapter
of
the
seruants
,
who
imployed
well
their
talents
:
for
their
Lord
said
vnto
them
.
Because
you
haue
been
faithfull
in
few
things
,
I
will
place
you
ouer
many
.
And
many
such
like
;
Not
because
your
faithfulnes
hath
fully
deserued
it
.
where
good
workes
done
by
the
parties
themselues
are
expresly
saide
to
be
the
very
cause
,
why
God
rewardeth
them
with
the
kingdome
of
heauen
:
Thorefore
he
must
needs
be
holden
for
a
very
wrangler
,
that
doth
seeke
to
peruert
such
euident
speeches
,
and
would
make
the
simple
beleeue
,
that
the
cause
there
formally
specified
,
is
not
to
be
taken
for
the
cause
,
but
doth
only
signifie
an
order
of
things
.
speaker
A.
W.
The
places
you
bring
to
prooue
that
good
workes
are
the
cause
of
eternall
life
,
proue
not
that
the
things
that
were
done
,
did
truly
and
wholy
deserue
such
a
reward
;
which
is
the
question
.
No
more
doth
[
](A15735-e73520-b)f
f
August
.
in
Psalm
.
49.
Austins
exposition
.
Wee
are
iudged
according
to
our
workes
:
so
that
if
any
man
should
wonder
,
why
these
are
receiued
into
heauen
,
those
cast
into
hell
,
rather
than
those
into
heauen
,
these
into
hell
;
our
Sauiour
tels
them
,
that
hee
doth
not
erre
in
the
difference
hee
makes
,
which
must
be
according
to
workes
:
These
haue
done
well
,
and
therefore
are
they
that
must
be
saued
:
Those
euill
,
and
therefore
are
the
men
that
must
be
condemned
.
So
that
his
iudgement
is
right
,
because
it
is
according
to
works
,
though
workes
bee
not
the
meritorious
cause
of
life
trulie
and
wholie
.
speaker
D.
B.
P.
But
if
any
desire
besides
the
euidence
of
the
text
,
to
see
how
the
auncient
Fathers
take
it
.
Let
him
read
S.
Augustine
:
Where
he
thus
briefly
handleth
this
text
.
Come
yee
blessed
of
my
Father
,
receiue
:
What
shall
In
Psal.
49.
we
receiue
?
A
Kingdome
.
For
what
cause
?
Because
I
was
hungrie
,
and
you
gaue
me
meate
,
&c.
Of
the
reall
imputation
of
Christs
merits
,
there
was
no
tydings
in
those
daies
:
And
that
iudicious
Doctor
,
found
that
good
workes
was
the
cause
of
receiuing
the
kingdome
of
heauen
.
speaker
A.
W.
In
this
,
and
such
like
sentences
of
the
Fathers
we
must
remember
that
obseruation
of
[
](A15735-e73650-b)g
g
Sixtus
Senens
.
biblioth.
sanct.
lib.
6.
annot
152.
Sixtus
Senensis
a
learned
Papist
,
and
not
presse
their
words
to
the
vttermost
.
It
followes
in
Austin
immediatly
,
what
is
so
[
](A15735-e73690-b)h
h
Tam
vile
.
little
worth
,
what
so
earthly
,
as
to
breake
bread
to
the
hungry
?
[
](A15735-e73710-b)i
i
Tanti
valet
regnum
coelorum
.
That
is
the
price
of
the
kingdome
of
heauen
.
Now
will
any
man
be
so
absurd
,
as
to
imagin
that
Austin
thought
,
that
the
giuing
of
a
peece
of
bread
to
a
poore
body
was
in
deede
the
price
of
heauen
,
by
which
it
might
be
truly
and
wholie
bought
?
If
it
be
of
no
greater
value
,
it
was
scarse
worth
the
purchasing
with
the
blood
of
the
Sonne
of
God
.
The
reuerend
Father
rhetorically
amplifies
the
point
,
to
inforce
his
exhortation
to
works
of
charity
,
which
is
also
our
Sauiours
reason
in
that
parable
.
Now
that
the
reward
we
receiue
is
not
truly
and
wholie
deserued
by
the
works
there
mentioned
,
it
may
appeare
,
because
[
](A15735-e73740-b)k
k
Chrysost.
&
Theophyl
.
ad
illum
locum
Matth.
25.
Chrysostome
and
Theophylact
stand
so
precisely
vpon
the
manner
of
speach
.
He
saith
not
Take
it
(
say
they
)
but
possesse
it
as
an
inheritance
,
whereas
you
say
it
is
both
an
inheritance
,
and
a
reward
.
Besides
[
](A15735-e73790-b)l
l
Opus
imperfect
.
in
Matth.
homil
54.
apud
Chrysostom
.
another
saith
,
That
God
did
not
make
the
kingdome
of
heauen
of
no
greater
value
then
mans
righteousnes
could
deserue
:
and
after
,
not
according
to
the
narrownes
of
mans
righteousnes
.
And
lastly
,
God
(
saith
he
)
appointed
not
the
reward
of
the
saincts
,
according
to
the
reward
of
men
,
but
according
to
his
owne
bountie
.
speaker
D.
B.
P.
Here
by
the
way
M.
Perkins
redoubleth
that
common
slaunder
of
This
is
drawn
out
of
Master
Perkins
second
reason
,
which
you
durst
not
propound
.
theirs
:
that
we
take
away
a
part
of
Christs
mediation
.
For
saith
he
,
if
Christs
merits
were
sufficient
,
what
need
ours
?
It
hath
been
often
told
them
,
but
they
wil
neuer
learne
to
vnderstand
it
:
I
wil
yet
once
againe
repeate
it
.
We
hold
our
Sauiours
merits
to
be
of
infinite
value
,
and
to
haue
deserued
of
God
all
the
graces
and
blessings
,
which
hath
or
shall
be
bestowed
vpon
all
men
,
from
the
beginning
of
the
world
vnto
the
end
of
it
:
yet
his
diuine
will
and
order
,
is
that
all
men
of
diseretion
,
hauing
freely
receiued
grace
from
him
,
doe
merit
that
crowne
of
glorie
,
which
is
prepared
for
them
,
not
to
supply
the
want
of
his
merits
,
which
are
inestimable
,
but
being
members
of
his
mystical
body
,
he
would
haue
vs
also
like
vnto
himselfe
in
this
point
of
meriting
:
and
further
desirous
to
traine
vs
vp
in
all
good
workes
,
he
best
knew
,
that
there
could
be
no
And
so
of
redeeming
our selues
by
meriting
.
better
spurre
to
pricke
our
dull
nature
forward
,
then
to
ordaine
and
propose
such
heauenly
rewards
vnto
all
them
,
that
would
diligently
endeuour
to
deserue
them
.
speaker
A.
W.
Master
Perkins
truly
chargeth
you
to
make
your selues
partners
with
Christ
in
the
worke
of
your
saluation
,
for
he
that
is
by
his
owne
works
a
deseruer
of
euerlasting
life
,
is
(
in
some
part
at
least
)
a
sauiour
of
himselfe
,
so
that
howsoeuer
you
magnifie
in
words
the
infinitnes
of
Christs
satisfaction
and
merits
,
yet
in
truth
you
make
it
either
not
sufficient
,
or
not
effectuall
to
the
sauing
of
them
,
who
must
by
their
works
truly
and
wholie
merit
euerlasting
life
,
and
receiue
it
,
not
as
ioint
heirs
with
Christ
by
the
right
of
sonnes
,
but
as
hirelings
for
wages
due
to
their
works
.
If
you
would
graunt
vs
an
assured
interest
to
heauen
by
vertue
of
our
being
sonnes
,
and
claime
no
more
of
God
,
but
increase
of
glorie
vpon
his
promise
,
according
to
our
works
,
without
pleading
desert
,
you
and
we
should
agree
in
this
point
;
neither
should
we
be
driuen
either
to
ouer
valew
our
owne
righteousnes
,
by
thinking
it
deserues
heauen
,
or
to
despaire
altogether
of
saluation
,
because
we
cannot
do
such
works
as
do
truly
and
fully
merit
heauen
.
That
God
would
haue
vs
like
vnto
his
Sonne
in
true
obedience
,
and
patient
suffering
,
we
finde
in
the
[
](A15735-e73960-b)m
m
Phil.
2.
5.
8.
〈◊〉
Rom.
8.
29.
scriptures
,
and
beleeue
;
that
we
should
also
be
like
him
in
meriting
,
when
you
prooue
by
the
same
authoritie
,
we
will
beleeue
.
In
the
meane
while
giue
vs
leaue
rather
to
rest
vpon
Christ
only
and
his
merits
,
the
sufficiencie
whereof
we
certainely
know
,
then
to
trust
to
our
owne
deserts
,
which
(
when
they
are
at
the
best
)
seeme
to
vs
worthie
of
damnation
rather
then
reward
,
which
notwithstanding
we
assuredly
looke
for
vpon
Gods
promise
,
and
acceptation
,
not
vpon
our
desert
or
perfection
,
which
comes
alwayes
short
of
that
which
is
inioyned
vs
.
But
it
is
Gods
purpose
to
traine
vs
vp
in
good
works
,
it
is
so
out
of
question
,
[
](A15735-e73980-b)n
n
Ephes.
2.
10.
for
we
are
his
workemanship
,
created
in
Christ
Iesus
,
vnto
good
works
,
which
God
hath
ordained
,
that
we
should
walke
in
them
.
And
is
there
no
sufficient
meanes
(
thinke
you
)
to
prick
vs
forward
to
do
good
works
,
vnlesse
we
may
perswade
ourselues
,
we
shal
merit
heauen
by
them
?
See
the
difference
betwixt
children
and
seruants
.
And
yet
forsooth
you
would
beare
the
world
in
hand
that
you
do
all
of
pure
loue
to
God
,
whereas
indeed
you
would
do
nothing
at
all
,
but
that
your
pride
is
satisfied
for
the
present
by
the
perswasion
of
the
good
vse
of
your
free
will
,
and
your
hope
fed
with
opinion
of
euerlasting
life
to
be
paid
you
hereafter
,
as
the
deserued
hire
of
your
worthie
works
:
we
on
the
other
side
[
](A15735-e74000-b)o
o
Rom.
8.
17.
being
led
with
the
affection
of
children
,
[
](A15735-e74010-b)p
p
Rom.
12.
1.
pricked
on
with
the
feeling
of
Gods
incomprehensible
mercie
:
[
](A15735-e74020-b)q
q
1.
Cor.
15.
58
incouraged
by
his
gratious
promises
of
accepting
our
poore
indeuours
to
do
him
seruice
;
[
](A15735-e74030-b)r
r
Rom.
5.
3.
rauisht
with
the
expectation
of
such
a
reward
as
is
assured
vs
,
though
without
desert
;
[
](A15735-e74040-b)s
s
Psalm
.
16.
2.
Matth.
25.
37.
ashamed
in
our selues
euery
day
of
our
vnkindnes
and
vnthankfulnes
in
doing
no
more
;
[
](A15735-e74050-b)t
t
Psal
130.
3.
&
143.
2.
Dan.
9.
7.
8.
20.
yea
condemned
in
our
owne
hearts
for
doing
our
best
works
so
vnperfitly
;
yet
by
the
blessing
of
God
,
and
assistance
of
his
spirit
,
presse
forwards
to
the
reward
that
is
prepared
for
vs
,
through
the
way
of
good
works
which
our
father
hath
set
vs
in
.
I
haue
bin
caryed
on
in
this
course
farther
then
I
purposed
.
Let
euery
man
that
hath
a
true
desire
to
glorifie
God
more
than
himselfe
iudge
betwixt
vs
and
you
,
out
of
the
sinceritie
of
his
heart
,
whether
our
doctrine
or
yours
be
more
to
Gods
glory
.
speaker
D.
B.
P.
The
man
seemes
to
be
much
ignorant
in
the
matter
of
Christs
mediation
:
I
will
therefore
helpe
him
a
little
.
It
consisteth
in
reconciling
man
to
God
:
which
he
performed
by
paying
the
ransome
of
our
sinnes
,
in
purchasing
vs
Gods
fauour
,
and
in
ordaining
meanes
how
all
mankind
might
attaine
to
eternall
life
,
in
the
two
first
points
,
we
do
for
the
most
part
agree
:
to
wit
,
that
oursinnes
are
freely
pardoned
through
Christs
passion
:
and
that
we
are
as
freely
iustified
,
and
receiued
,
first
into
Gods
grace
and
fauour
:
although
we
require
other
preparation
then
they
doe
,
yet
we
as
fully
deny
any
merit
of
ours
to
be
cause
of
either
,
as
they
doe
.
Marry
about
the
meanes
of
attaining
to
heauen
,
we
differ
altogether
:
for
they
say
that
God
requires
no
iustice
in
vs
,
nor
merit
at
all
on
our
parts
,
but
only
the
disposition
of
faith
,
to
lay
hold
on
Christs
righteousnes
and
merittes
:
but
wesay
that
Christs
righteousnes
and
merit
,
are
incommunicable
vnto
any
meere
creature
:
but
that
through
his
merits
,
God
doth
powre
into
euery
true
Christian
,
a
particular
iustice
,
whereby
he
is
sanctified
,
and
made
able
to
doe
good
works
,
and
to
merit
eternall
life
.
Which
ability
we
receiuing
of
Gods
free
gift
,
through
Christ
merits
,
doth
much
more
magnifie
both
Gods
grace
,
and
Christs
merits
:
for
the
greater
that
the
gift
is
,
the
greater
is
the
glorie
of
the
giuer
.
And
to
argue
that
to
be
a
derogation
vnto
his
mediation
and
merits
,
which
hee
hath
appointed
to
bee
the
very
instrument
of
applying
the
vertue
of
them
to
vs
,
is
indeed
vnder
colour
of
magnifying
Christs
merits
,
to
vndermine
,
and
blow
out
all
the
vertue
of
them
.
speaker
A.
W.
Though
you
denie
all
merit
in
the
first
iustification
,
yet
you
make
euery
mans
free
will
the
cause
that
hee
particularly
is
iustified
,
and
so
make
him
more
beholding
to
himselfe
,
then
to
God
,
because
he
hath
from
God
,
that
he
may
be
saued
if
he
wil
;
from
himself
,
that
he
wils
,
and
so
is
saued
.
It
is
a
greater
gift
to
vouchsafe
vs
euerlasting
life
without
our
desert
,
then
to
make
vs
able
to
deserue
it
;
and
more
for
Gods
glory
that
we
should
haue
it
,
of
his
free
gift
,
then
of
our
deseruing
by
his
gift
,
since
the
abilitie
only
to
vse
the
gift
well
is
from
him
,
but
the
vsing
of
it
from
our
owne
free
will
,
as
before
.
speaker
D.
B.
P.
But
saies
M.
Perkins
,
what
should
we
talke
of
our
merittes
,
who
for
one
good
worke
we
doe
,
commit
many
bad
,
which
deface
our
merits
,
if
we
had
any
.
speaker
A.
W.
True
it
is
,
as
it
was
once
before
said
,
that
euery
mortall
sinne
,
blotteth
We
must
not
pleade
merit
,
because
we
deserue
damnation
.
out
all
former
iustice
and
merit
:
but
by
repentance
,
both
are
recouered
againe
:
but
must
we
not
speake
of
any
good
,
because
we
may
happe
to
doe
euill
?
that
is
a
faire
perswasion
,
and
well
worthy
a
wise
man
.
Of
this
iest
,
whereby
merit
is
made
to
rise
and
fall
,
I
spake
a
little
before
,
and
shewed
how
vniust
&
impossible
it
was
.
You
may
speake
of
,
and
do
what
good
you
will
,
but
not
pleade
desert
,
because
you
haue
so
many
sinnes
to
condemne
you
.
speaker
W.
P.
Obiect
.
III.
Our
workes
merit
by
bargaine
or
couenant
,
because
God
hath
promised
to
rewarde
them
.
Ans.
The
worde
of
God
sets
downe
two
couenants
:
on
Legall
,
the
other
Euangelicall
.
In
the
legall
couenant
life
euerlasting
is
promised
to
works
,
for
that
is
the
condition
of
the
law
;
Do
these
things
,
and
thou
shalt
liue
.
But
on
this
manner
can
no
man
merit
life
euerlasting
,
because
none
is
able
to
doe
all
that
the
law
requires
;
whether
we
respect
the
manner
,
or
the
measure
of
obedience
.
In
the
Euangelicall
couenant
,
the
promises
that
are
made
,
are
not
made
to
any
worke
of
vertue
in
man
,
but
to
the
worker
:
not
for
any
merit
of
his
owne
person
or
worke
,
but
for
the
person
and
merit
of
Christ
.
For
example
,
it
is
a
promise
of
the
Gospell
,
Be
faithfull
vnto
death
,
and
I
will
giue
thee
the
crowne
of
life
.
Reuelat.
2.
10.
Here
the
promise
is
not
made
to
the
vertue
of
fidelitie
,
but
to
the
faithfull
person
;
whose
fidelitie
is
but
a
token
that
he
is
in
Christ
:
for
the
merit
of
whose
obedience
God
promiseth
the
crowne
of
life
.
speaker
D.
B.
P.
Let
vs
come
to
our
third
Argument
.
God
hath
by
couenant
and
promise
,
bound
himselfe
to
reward
our
workes
with
life
euerlasting
:
Therefore
good
workes
do
in
iustice
deserue
it
:
for
faithfull
promise
maketh
due
debt
.
The
couenant
is
plainly
set
downe
:
where
God
in
the
person
Matth.
20.
of
an
housholder
agreeth
with
his
workmen
,
for
a
peny
a
day
:
that
is
,
to
giue
them
life
euerlasting
for
trauailing
in
his
seruice
during
their
life
time
,
as
all
auncient
interpretours
expound
it
.
speaker
A.
W.
The
antecedent
being
granted
that
God
hath
promist
to
reward
our
works
,
your
prouing
that
might
haue
bin
spared
,
especiallie
being
such
as
it
is
,
fetched
from
a
parable
not
expounded
any
where
in
the
scripture
.
Yea
the
Fathers
themselues
haue
obserued
something
in
the
parable
,
as
that
of
their
murmuring
,
who
had
wrought
all
day
,
which
will
not
be
handsomely
expounded
,
of
the
reward
giuen
in
heauen
,
as
any
man
may
perceiue
by
the
diuers
expositions
that
are
vsed
to
help
the
matter
,
by
[
](A15735-e74350-b)u
u
Chrysost.
Gregor.
Hieron
.
Hilar.
Glossa
ordin
.
apud
Thom.
in
Caten
.
ad
Matth.
20.
Chrysostome
,
Gregory
,
Ierome
,
Hillary
,
and
the
author
of
your
ordinarie
glosse
.
Therefore
[
](A15735-e74370-b)x
x
Lyra
ad
Matth.
20.
Lyra
doubts
not
to
say
plainely
,
that
the
literall
sense
is
,
that
in
the
beginning
of
the
Church
the
Iewes
that
were
conuerted
murmured
,
because
the
Gentiles
obtained
like
fauour
to
them
,
which
he
prooues
out
of
the
[
](A15735-e74400-b)y
y
Act.
11.
2.
Acts.
And
indeed
that
seemes
to
haue
bin
the
end
of
the
parable
,
to
shew
the
[
](A15735-e74410-b)z
z
Matth.
19.
30
&
20.
1.
16.
reiection
of
the
Iewes
,
who
were
the
first
,
and
the
receiuing
of
the
Gentiles
,
who
were
the
last
.
To
which
purpose
[
](A15735-e74420-b)a
a
Hieron
.
ad
Matth.
20.
Ierome
saith
,
that
the
Iewes
which
were
the
head
shall
be
turned
to
the
taile
,
and
the
Gentiles
who
were
the
taile
shall
be
changed
to
the
head
.
And
for
the
penny
,
he
seemes
to
expound
that
of
grace
,
rather
then
glory
.
A
penny
(
saith
he
)
hath
the
figure
of
the
king
,
thou
hast
therefore
receiued
the
reward
I
promised
,
that
is
,
my
image
and
likenes
,
which
was
also
[
](A15735-e74460-b)b
b
Cyprian
.
Epist.
66.
ad
Magnum
.
§.
10
Heb.
6.
2.
Thes.
1.
Lib.
2.
cont.
Iouin
.
c.
2.
Cyprians
opinion
,
as
it
appeares
in
his
epistle
to
Magnus
.
speaker
D.
B.
P.
Whereupon
S.
Paul
inferreth
,
that
God
should
be
vniust
,
if
he
should
forget
their
workes
,
who
suffered
persecution
for
him
:
And
saith
,
If
it
be
iust
with
God
,
to
render
tribulation
to
them
that
persecute
you
,
and
to
such
as
are
persecuted
,
rest
with
vs
:
Vpon
the
same
ground
S.
Hierome
saith
,
Great
truly
were
the
iniustice
of
God
,
if
he
did
only
punish
●●●ll
works
,
and
would
not
as
well
receiue
good
workes
.
To
all
th●se
,
and
much
more
such
like
,
M.
Perkins
answereth
,
that
couenant
for
workes
was
in
the
old
Testament
,
but
in
the
new
,
the
couenant
is
made
with
the
workman
,
not
with
the
worke
.
speaker
A.
W.
Reply
.
All
that
I
cited
in
this
Argument
,
is
out
of
the
new
Testament
,
You
meane
the
booke
,
not
the
couerant
.
Matth.
19.
Both
these
are
of
the
old
couenant
.
where
expresse
couenant
is
made
for
working
,
and
workes
,
as
you
haue
heard
.
And
as
it
was
said
in
the
old
law
,
Doe
these
things
and
thou
shalt
liue
:
so
is
it
said
in
the
new
,
If
thou
will
enter
into
life
,
keepe
the
Commaundements
:
and
life
eternall
,
is
the
hire
,
and
wages
,
for
labouring
in
Gods
vineyard
,
and
not
of
the
imputed
iustice
,
or
merits
of
Christ
:
Vpon
what
doth
[
](A15735-e74650-b)c
c
Heb
6.
10.
12
S.
Paul
inferre
that
?
not
vpon
that
parable
;
and
much
lesse
vpon
the
expositions
of
it
,
which
then
were
not
hatcht
:
but
vpon
the
promises
of
God
,
made
to
them
which
through
faith
and
patience
attaine
to
the
inheritance
of
those
promises
.
And
this
is
that
iustice
the
[
](A15735-e74670-b)d
d
2.
Thes.
1.
6.
Apostle
speaks
of
,
hauing
no
ground
,
but
Gods
gratious
promise
to
accept
and
reward
our
workes
,
though
their
worth
deserue
no
such
recompence
.
Which
[
](A15735-e74680-b)e
e
Chrysost.
ad
Matth.
20.
Chrysostom
signifieth
in
his
Commentarie
vpon
the
other
place
,
where
he
saith
,
The
reward
shall
be
greater
than
the
worke
;
not
onely
in
continuance
,
whereof
also
he
speaketh
,
but
in
the
measure
too
.
He
ioynes
them
(
saith
Chrysostome
)
in
respect
of
their
crownes
,
with
those
who
haue
done
farre
greater
things
than
they
.
So
that
euerlasting
life
is
not
truly
and
properly
deserued
by
works
,
but
is
giuen
by
promise
to
them
that
doe
worke
.
If
you
will
vrge
the
point
of
iustice
,
I
answere
,
the
Apostle
speaketh
according
to
the
common
speech
of
men
,
who
count
it
a
matter
of
iniustice
,
not
to
doe
well
to
them
that
doe
well
;
and
ill
to
them
that
doe
ill
.
And
in
this
generall
respect
God
indeede
deales
iustly
,
punishing
them
that
haue
behaued
themselues
lewdly
and
wickedly
,
and
rewarding
them
that
haue
liued
righteously
and
vertuously
:
So
that
herein
stands
his
iustice
,
in
giuing
euery
man
according
to
his
own
works
;
without
the
following
of
which
course
,
there
cannot
be
(
ordinarily
)
any
iustice
.
And
therefore
[
](A15735-e74730-b)f
f
Hieron
.
cont.
Iouin
.
lib.
2.
c.
2
Ierome
truly
saith
,
that
God
doth
both
punish
euill
workes
,
and
receiue
or
accept
of
good
workes
:
but
not
as
if
there
were
an
equalitie
of
merit
in
either
sort
of
workes
,
to
the
punishment
or
reward
he
giues
;
onely
,
as
he
saith
there
,
because
he
would
haue
none
that
are
fallen
despaire
of
Gods
mercie
,
he
thus
amplifies
his
regard
of
them
;
as
though
it
were
an
vniust
thing
for
God
,
as
Chrysostome
speakes
,
to
contemne
and
forget
them
that
haue
exercised
themselues
in
workes
of
charitie
.
You
haue
brought
no
place
of
any
expresse
couenant
,
but
that
which
being
allegoricall
,
and
(
as
I
said
before
)
not
expounded
in
the
Scripture
,
can
hardly
affoord
any
certain
proofe
:
and
none
at
all
of
the
matter
,
for
which
you
bring
it
.
Whereas
if
the
point
were
so
cleere
,
as
you
would
make
it
,
being
of
so
great
importance
,
doubtlesse
it
would
haue
more
direct
confirmation
in
Scripture
,
than
by
allegories
and
exhortations
.
But
it
seemes
you
doe
not
rightly
vnderstand
Master
Perkins
distinction
;
who
denies
not
that
a
reward
is
promised
for
working
,
and
workes
,
euen
in
the
new
couenant
,
but
makes
this
difference
,
that
by
the
couenant
of
the
law
the
wages
is
due
to
him
that
workes
,
vpon
the
value
of
his
worke
;
but
by
the
couenant
of
the
Gospell
the
reward
is
giuen
,
not
for
the
worth
of
the
deede
,
but
because
the
worke
is
accepted
for
the
workmans
sake
,
who
by
faith
is
the
sonne
of
God
.
Neither
of
those
speeches
are
any
part
of
the
new
couenant
,
though
they
be
recorded
in
the
new
Testament
.
And
the
[
](A15735-e74810-b)g
g
Matth.
19.
17
latter
was
our
Sauiours
own
speech
,
to
beate
down
the
pride
of
him
that
would
be
iustified
by
the
law
:
but
of
this
before
.
The
parable
is
often
vrged
,
but
nothing
prooued
out
of
it
.
He
that
will
haue
euerlasting
life
,
as
hire
of
his
trauaile
,
proclaimeth
himselfe
to
be
a
hireling
,
not
a
sonne
.
speaker
W.
P.
And
therefore
Christ
saith
further
,
I
come
quickly
,
and
will
giue
to
euery
man
according
to
his
workes
:
marke
,
hee
saith
not
to
the
worke
,
or
for
the
worke
,
but
to
the
worker
according
to
his
workes
.
And
thus
the
bond
of
all
other
promises
of
the
Gospell
,
in
which
God
willingly
binds
himselfe
to
reward
our
workes
,
doe
not
directly
concerne
vs
,
but
haue
respect
to
the
person
,
and
obedience
of
Christ
,
for
whose
sake
alone
God
binds
himselfe
as
debter
vnto
vs
,
and
giues
the
recompence
or
rewarde
,
according
to
the
measure
of
our
faith
testified
by
our
workes
.
And
therefore
it
cannot
be
truely
gathered
,
that
workes
do
merit
by
any
promise
or
couenant
,
passed
on
Gods
part
to
man
.
speaker
D.
B.
P.
But
looke
about
you
,
and
behold
the
goodly
marke
which
M.
Perkins
sets
vp
:
Marke
saith
he
,
that
it
is
said
,
God
will
render
vnto
euery
man
according
to
his
workes
:
not
to
the
worke
,
or
for
the
worke
.
O
sharpe
and
ouer
fine
witte
?
doth
he
render
according
to
the
workes
,
and
doth
he
not
render
for
the
workes
?
if
the
rate
of
the
workes
be
the
measure
of
the
reward
,
that
for
fewer
or
lesser
workes
,
there
is
a
lesser
reward
,
and
for
many
and
worthier
,
a
greater
:
surely
,
in
my
simple
vnderstanding
,
he
that
giueth
according
vnto
the
works
,
giueth
for
the
works
.
speaker
A.
W.
We
denie
not
that
the
reward
is
to
and
for
the
worke
;
but
that
the
value
of
the
worke
deserues
it
:
which
worth
being
wanting
,
the
reward
is
bestowed
vpon
the
partie
according
to
his
worke
;
not
for
the
desert
of
it
.
In
another
sense
,
it
is
all
one
to
say
,
according
to
the
worke
,
or
for
the
worke
.
As
in
generall
he
rewards
them
that
doe
well
,
because
they
doe
well
;
and
he
punisheth
them
that
doe
ill
,
because
they
doe
ill
;
and
so
giues
to
both
according
,
or
for
their
workes
.
speaker
W.
P.
Some
may
say
,
if
workes
merit
not
,
why
are
they
mentioned
in
the
promises
?
I
answere
,
not
because
they
merit
,
but
because
they
are
tokens
that
the
doer
of
the
worke
is
in
Christ
,
for
whose
merit
the
promise
shall
be
accomplished
.
speaker
D.
B.
P.
That
other
addle
inuention
(
that
workes
are
there
mentioned
,
not
because
they
are
rewarded
,
but
because
they
are
tokens
,
that
the
doer
is
in
Christ
,
for
whose
obedience
God
promiseth
the
crowne
of
life
)
is
not
worth
the
confuting
,
it
is
so
flat
contrarie
to
the
text
:
which
ascribeth
distinctly
that
reward
vnto
the
workman
for
his
workes
,
and
not
for
Christs
obedience
imputed
vnto
him
.
speaker
A.
W.
What
text
meane
you
?
Sure
neither
of
both
those
,
to
which
Master
Perkins
answers
,
hath
any
such
direct
ascribing
of
the
reward
to
the
workman
for
his
works
.
But
it
is
the
latter
(
I
thinke
)
you
speake
of
,
which
you
haue
laboured
to
confute
:
what
is
there
in
that
,
but
that
Christ
wil
giue
to
euery
man
according
to
his
worke
?
That
is
,
as
[
](A15735-e75050-b)h
h
Reuel.
22.
11
the
verse
next
before
shewes
,
to
punish
the
vniust
and
filthie
,
and
to
reward
the
righteous
and
holie
.
speaker
W.
P.
Obiect
.
IV.
Good
works
are
perfect
and
without
fault
,
for
they
are
the
workes
of
the
holy
Ghost
,
who
cannot
sinne
:
therefore
they
merit
.
Ans.
If
workes
did
proceede
onely
and
immediately
from
the
holy
Ghost
,
there
could
not
be
any
fault
in
them
:
but
our
works
come
from
the
holy
Ghost
,
in
and
by
the
will
and
vnderstanding
of
man
:
and
by
this
meanes
they
are
tainted
with
sinne
:
as
water
in
the
fountaine
is
both
cleare
and
sweete
,
yet
the
streames
thereof
passing
through
the
filthie
channell
,
are
defiled
thereby
.
Againe
,
they
reason
thus
:
That
which
we
are
bound
to
doe
hath
no
fault
in
it
:
but
we
are
bound
to
doe
good
workes
:
therefore
they
are
perfect
.
Answ.
The
proposition
must
be
expounded
:
that
which
we
are
bound
to
doe
,
in
it selfe
,
according
to
the
intention
of
the
commander
,
hath
no
fault
:
or
,
that
which
we
are
bound
to
doe
according
as
we
are
bound
to
doe
it
,
hath
no
fault
,
yet
in
regard
of
the
intention
of
the
doer
,
or
in
regard
of
our
manner
of
doing
,
it
may
bee
faultie
.
speaker
A.
W.
M.
Perkins
fourth
obiection
for
vs
,
is
proposed
vnskilfully
,
yet
could
D.
B.
P.
What
miserable
shufling
is
this
?
Which
confutation
hath
already
been
answered
.
Was
there
none
therefore
,
he
not
answere
it
,
but
by
relying
vpon
that
which
is
most
vntrue
,
that
forsooth
no
one
action
of
the
best
man
is
without
fault
:
whith
hath
bin
alreadie
confuted
,
and
might
be
by
instances
of
Abrahams
oblation
of
his
Sonne
,
S.
Iohn
Baptists
preaching
,
and
reprehending
of
Herode
.
Stephens
martyrdome
,
with
infinite
such
like
,
in
which
M.
Perkins
,
nor
any
else
will
be
able
to
shew
in
particular
,
what
fault
there
was
.
Will
this
shifting
neuer
be
left
?
What
want
of
skill
finde
you
in
propounding
the
obiection
?
If
you
could
haue
told
,
we
should
haue
been
sure
to
heare
of
it
.
Well
,
let
reasonable
men
iudge
.
There
lackes
only
the
proposition
,
which
any
man
may
supplie
;
and
the
assumption
,
wherein
the
doubt
lies
,
is
prooued
by
a
further
reason
.
speaker
D.
B.
P.
What
meanes
this
,
yet
?
as
if
he
had
propounded
it
vnskilfully
,
that
he
might
answere
it
the
easier
.
Is
not
his
answere
plaine
,
and
direct
to
the
proofe
of
the
assumption
,
in
which
the
strength
of
the
argument
consists
?
But
you
say
,
his
answere
hath
been
alreadie
confuted
.
I
replie
,
that
the
confutation
hath
been
alreadie
answered
.
And
to
the
instances
you
now
bring
,
I
adde
further
,
that
howsoeuer
wee
cannot
alleage
any
particular
faults
in
the
worthie
actions
of
some
extraordinarie
men
;
yet
we
intreat
you
to
remember
that
they
were
men
,
hauing
[
](A15735-e75260-b)i
i
Gal.
5.
17.
Rom.
7.
24.
the
flesh
in
them
lusting
against
the
spirit
,
naturall
corruption
not
wholy
abolished
,
to
taint
their
workes
;
and
[
](A15735-e75270-b)k
k
Hieron
.
epist.
ad
Ctesiph
.
cont.
Pelag.
Matth.
6.
Luke
12.
that
God
can
see
an
error
,
or
want
,
where
men
thinke
the
thing
cannot
be
bettered
.
Againe
,
our
Sauiour
saith
:
That
if
the
eye
be
simple
,
the
whole
body
is
lightsome
,
not
hauing
any
part
of
darknes
in
it
:
and
very
reason
teacheth
vs
,
that
a
mans
action
,
for
substance
and
all
due
circumstances
,
may
be
perfect
.
speaker
A.
W.
I
would
faine
heare
what
you
would
conclude
vpon
that
[
](A15735-e75330-b)l
l
Matth.
6.
22.
Luk.
11.
34.
place
of
the
eyes
simplenes
.
If
by
the
eye
you
vnderstand
the
heart
,
and
thinke
to
proue
that
mens
actions
are
good
,
because
the
heart
is
good
,
either
your
consequence
of
the
proposition
is
naught
,
if
by
heart
you
meane
intent
,
(
for
a
good
intent
makes
not
by
and
by
a
good
worke
)
or
else
your
assumption
will
be
false
,
imagining
such
a
measure
of
purenes
in
the
heart
as
is
not
in
this
life
to
be
found
.
Your
[
](A15735-e75340-b)m
m
Glossa
ordin
.
ad
Matth.
6.
Glosse
vpon
the
place
referres
it
to
the
intention
,
but
argues
not
from
thence
any
perfection
.
If
thou
do
good
works
with
as
pure
intention
as
thou
are
able
,
they
are
the
works
of
light
,
though
it
seeme
not
so
to
the
world
.
And
[
](A15735-e75360-b)n
n
Glossa
Interlin
.
ibid.
another
Glosse
saith
,
that
by
the
intent
works
are
discerned
,
whether
they
be
works
of
light
,
or
of
darkenes
,
not
as
you
say
,
whether
they
be
perfit
,
or
vnperfit
.
A
third
[
](A15735-e75380-b)o
o
I
yea
ibid.
Glosse
restraines
it
more
,
saying
,
it
is
a
metaphoricall
speach
,
as
if
he
should
haue
said
,
as
thy
bodily
eye
directs
thy
bodily
actions
,
so
the
eye
of
the
mind
by
a
right
intention
directs
humane
actions
[
](A15735-e75400-b)p
p
In
quantum
inest
ratio
boni
moralis
.
as
farre
as
concernes
the
nature
of
morall
goodnes
.
If
the
intent
of
the
mind
be
right
,
the
whole
heape
of
thy
actions
shall
be
good
and
belie
,
so
that
the
worke
be
lawfull
,
[
](A15735-e75420-b)q
q
In
genere
.
for
the
kind
of
it
.
I
will
adde
no
more
,
let
all
men
iudge
what
truth
there
is
like
to
be
in
that
doctrine
,
that
can
find
no
better
warrant
of
scripture
.
speaker
A.
W.
It
was
then
a
very
seely
shift
to
say
,
that
neuer
any
man
did
any
one
D.
B.
P.
He
doth
not
say
so
in
his
answere
.
action
,
with
all
his
due
circumstances
.
Whose
shift
is
this
?
sure
not
Master
Perkins
in
this
answere
.
But
why
is
it
a
shift
?
because
you
say
that
reason
teacheth
vs
that
a
mans
actions
,
for
substance
,
and
all
due
circumstances
,
may
be
perfit
.
I
dare
not
take
it
for
true
vpon
your
word
,
in
morall
actions
,
according
to
the
light
of
nature
:
and
if
it
were
true
in
them
,
I
should
not
be
resolued
,
that
therefore
it
were
also
true
in
them
,
according
to
the
law
of
God
.
speaker
D.
B.
P.
But
insteed
of
that
fourth
Argument
,
I
will
put
this
:
If
a
greater
reward
be
due
vnto
them
that
do
better
workes
,
then
a
reward
is
due
vn-them
that
do
good
workes
,
whici
is
euident
in
reason
:
But
a
greatot
reward
is
prouided
for
them
that
doe
better
.
speaker
A.
W.
He
that
considers
this
reason
of
yours
,
would
thinke
,
there
was
small
cause
why
you
should
condemne
Master
Perkins
for
want
of
skill
in
propounding
the
last
argument
.
for
you
to
mend
the
matter
,
first
bring
vs
out
a
false
syllogisme
,
and
then
conclude
that
,
which
we
denie
not
.
your
syllogisme
is
false
,
because
the
assumption
is
not
taken
out
of
the
proposition
,
as
it
should
be
,
but
is
a
new
matter
,
as
it
were
a
fourth
terme
brought
in
.
for
your
assumption
should
be
,
But
a
greater
reward
is
due
:
in
steed
whereof
you
say
,
a
greater
is
prouided
.
Now
to
be
prouided
,
and
to
be
due
,
is
not
all
one
,
because
many
things
are
prouided
for
meere
gifts
,
whch
are
no
way
due
.
your
conclusion
must
be
,
Therefore
a
reward
is
due
to
them
which
do
good
works
.
who
saith
otherwise
?
but
this
due
is
of
promise
,
not
of
desert
.
speaker
D.
B.
P.
As
S.
Augustine
grounded
vpon
Gods
word
,
proueth
in
sundry
places
:
Serm.
46.
de
verbis
Dom.
1.
Cor.
15.
Serm.
95.
Lib.
de
virg.
cap.
44.
nam●ly
,
vpon
that
,
For
starre
dissereth
from
starre
in
glory
,
so
shall
be
the
resurrection
from
the
dead
;
specifying
that
virginity
shall
shine
after
one
sort
,
chastity
in
wedlocke
after
another
,
and
holy
widdowhood
yet
after
another
:
all
(
saith
he
)
shall
be
there
,
but
they
shine
diuersly
:
And
of
the
same
worke
affirmeth
,
That
martyrdome
,
shall
be
higher
rewarded
,
then
any
other
worke
.
The
like
doth
he
vpon
those
words
,
One
ground
shall
yeeld
thirty
fold
,
another
threescore
folde
,
another
an
hundred
folde
:
Comparing
chastity
in
wedlocke
to
the
thirtie
,
in
widdowes
to
the
sixtie
,
and
in
virgins
to
the
hundred
.
But
most
directly
in
his
sixtie
seauen
treatise
vpon
S.
Iohns
Gospell
vpon
this
verse
:
Jn
my
Fathers
house
are
many
mansions
:
where
he
saith
,
that
albeit
some
be
holier
,
iuster
,
and
more
valiant
then
others
,
yet
there
shall
be
fit
roomes
for
them
all
,
where
euery
one
is
to
receiue
his
place
according
vnto
his
merit
.
That
peny
spoken
Matth.
20.
of
(
by
which
saith
he
is
signified
eternall
life
)
shall
be
giuen
to
euery
man
equally
:
because
euery
one
shall
liue
for
euer
,
and
not
one
longer
then
another
:
but
many
mansions
do
signifie
the
different
dignities
of
merits
in
the
same
euerlasting
life
.
speaker
A.
W.
And
Saint
Gregorie
in
most
expresse
tearmes
,
doth
teach
the
same
doctrine
,
Lib.
4.
mo●
.
cap.
42.
saying
:
Because
in
this
life
there
is
a
difference
of
workes
amongst
vs
,
there
shall
be
in
the
other
life
without
all
doubt
a
distinction
of
dignities
:
that
as
one
here
exceedeth
another
in
merit
,
so
there
one
surpasseth
another
i●
reward
.
Finally
,
S.
Augustine
,
and
S.
Hierome
,
condemne
it
De
haeres
.
haer.
82.
Lib.
2.
cont.
Iouin
.
as
an
heresie
,
to
hold
that
there
is
not
diuersitie
of
merits
in
this
life
,
and
rewards
in
the
next
:
Whereon
followeth
most
manifestly
,
that
there
be
merits
and
rewards
.
Al
this
labour
of
heaping
vp
needlesse
testimonies
might
well
haue
been
spared
,
especially
since
they
proue
not
that
which
you
should
haue
assumed
,
That
greater
reward
is
due
;
but
that
which
you
did
assume
,
That
greater
reward
is
prouided
.
Wherefore
letting
passe
the
three
former
,
which
are
nothing
to
the
purpose
;
to
the
[
](A15735-e75850-b)r
r
Aug.
●n
Ioh.
tract
.
67.
last
I
answere
:
that
by
merits
,
good
works
are
meant
,
as
by
meriting
,
working
,
not
that
which
is
truly
and
properly
desert
.
Beside
,
it
is
expresly
set
downe
in
that
testimony
out
of
Gregory
,
wherein
that
which
is
termed
worke
in
the
former
part
of
the
sentence
,
in
the
latter
is
called
merit
.
The
same
answere
I
make
to
the
other
two
testimonies
of
Austin
and
Ierome
:
granting
a
diuersitie
of
reward
,
according
to
the
diuers
dignitie
and
number
of
good
workes
.
speaker
W.
P.
Obict
.
V.
Christ
saith
Reuel.
3.
4.
that
the
faithfull
in
the
Church
of
Sardis
shall
walke
with
him
in
white
:
for
they
are
worthie
:
therefore
beleeuers
merit
.
Answ.
Euery
beleeuer
is
worthie
to
walke
with
Christ
;
yet
not
worthie
in
himselfe
,
but
in
Christ
,
to
whom
he
is
vnited
,
and
made
bone
of
his
bone
,
and
flesh
of
his
flesh
.
And
by
reason
of
this
coniunction
it
is
,
that
men
are
said
to
be
worthie
,
because
they
are
inriched
with
Christs
merits
and
righteousnesse
.
speaker
A.
W.
The
fift
reason
is
taken
out
of
those
texts
,
which
reach
that
men
are
worthy
of
eternall
life
:
They
shall
walke
with
me
in
whites
,
because
they
D.
B.
P.
Apoc.
3.
Sap.
3.
2.
Thes.
1.
Luk.
20.
35.
be
worthy
.
God
proued
them
,
and
found
them
worthy
of
himselfe
.
That
you
may
be
esteemed
worthie
of
the
kingdome
of
God
:
Now
if
men
be
worthy
of
eternall
life
,
it
must
needs
be
graunted
that
they
haue
deserued
it
.
I
denie
the
consequence
of
the
proposition
.
First
,
because
infants
(
at
the
least
in
your
doctrine
)
are
worthie
of
euerlasting
life
;
and
yet
it
were
hard
to
say
,
they
haue
deserued
it
.
Secondly
,
in
that
we
are
the
sonnes
of
God
,
we
haue
a
certaine
worthinesse
of
our
inheritance
:
yet
haue
we
not
truly
and
wholy
deserued
euerlasting
life
.
Thirdly
,
there
is
also
a
worthinesse
in
Gods
acceptation
,
whereof
the
Apostle
speakes
,
[
](A15735-e76020-b)s
s
2.
Thes.
1.
5.
That
you
may
be
esteemed
worthie
:
and
our
Sauiour
,
[
](A15735-e76040-b)t
t
Luk.
20.
35.
They
that
shall
be
esteemed
worthie
.
Fourthly
,
they
that
are
iustified
,
shall
haue
a
speciall
worthinesse
in
themselues
,
when
they
come
to
receiue
their
inheritance
,
because
they
shall
be
truly
and
fully
sanctified
.
speaker
D.
B.
P.
M.
Perkins
answereth
:
that
they
were
indeed
worthy
,
but
not
for
their
owne
merits
,
but
for
Christs
imputed
vnto
them
.
This
is
his
only
refuge
,
Not
in
words
.
yet
hath
he
not
,
nor
cannot
shew
any
one
text
in
Scripture
that
speaketh
so
.
speaker
A.
W.
Master
Perkins
rightly
vnderstanding
the
question
,
that
it
is
of
such
a
worthinesse
,
as
truly
and
fully
deserues
euerlasting
life
for
wages
,
denies
that
they
of
Sardis
were
in
that
sort
worthie
of
heauen
,
by
any
other
thing
,
than
by
being
members
of
Christs
mysticall
bodie
,
and
so
partakers
of
his
worthinesse
,
in
their
measure
.
Which
Master
Perkins
proues
,
though
he
name
not
the
place
,
by
shewing
,
that
[
](A15735-e76160-b)u
u
Ephes.
5.
30.
we
are
bone
of
his
bone
,
and
flesh
of
his
flesh
,
receiuing
[
](A15735-e76180-b)x
x
1.
Cor.
15.
22.
as
our
resurrection
,
so
euerlasting
life
,
by
,
and
with
him
our
head
.
speaker
D.
B.
P.
But
to
refell
him
,
turne
only
to
the
places
,
and
there
you
shall
finde
,
Apoc.
3.
that
this
worthinesse
rose
of
good
workes
,
as
Christ
saith
:
I
know
thy
workes
,
and
find
them
not
full
:
yet
there
be
some
amongst
yo●
,
who
●aue
not
defiled
their
garments
(
but
haue
their
workes
full
)
they
shall
walke
with
me
in
whites
,
because
they
be
worthy
.
speaker
A.
W.
That
this
worthinesse
is
not
such
,
as
the
Councill
of
Trent
speakes
of
,
that
truly
and
wholy
deserues
heauen
as
wages
,
it
may
easily
appeare
;
because
the
[
](A15735-e76280-b)y
y
Reuel.
3.
4.
holie
Ghost
giues
this
commendation
,
rather
for
refraining
from
those
sinnes
,
whereof
the
Sardians
generally
were
guiltie
,
than
for
any
principall
workes
of
obedience
.
Now
whereas
you
adde
,
but
haue
their
workes
full
,
it
is
without
authoritie
from
the
text
,
though
it
be
in
the
second
verse
.
Yea
the
change
of
the
phrase
in
this
verse
,
may
cause
vs
to
think
,
that
by
that
want
in
the
former
verse
,
some
actuall
transgressions
are
signified
,
by
which
their
garments
were
defiled
,
as
the
holie
Ghost
here
speakes
.
So
that
this
worthinesse
was
by
Christs
acceptation
,
and
in
comparison
of
the
rest
of
the
Sardians
.
speaker
D.
B.
P.
And
By
susteining
persecutions
,
they
were
made
worthy
of
that
Kingdome
.
2.
Thes.
1.
And
in
the
words
following
,
the
Apostle
signifieth
,
that
it
is
as
iust
for
God
to
requite
good
workes
with
the
ioyes
of
heauen
,
as
he
doth
punish
wicked
,
with
the
paines
of
hell
.
speaker
A.
W.
That
which
I
said
of
the
Sardians
is
euident
(
as
I
shewed
before
)
of
the
[
](A15735-e76380-b)z
z
2.
Thes.
1.
5.
Vers.
6.
Thessalonians
,
who
were
esteemed
worthie
for
their
workes
.
Yet
not
precisely
for
the
value
of
them
,
being
such
as
they
were
bound
to
doe
,
and
could
not
without
sinne
leaue
vndone
.
The
iustice
of
God
,
which
you
vrge
out
of
the
Apostle
,
prooues
nothing
but
this
,
that
in
iustice
the
persecutors
are
to
be
punished
,
and
the
persecuted
relieued
.
But
it
doth
not
prooue
an
equalitie
of
desert
on
each
side
;
because
to
suffer
for
Christ
,
if
occasion
be
,
is
a
dutie
;
and
many
imperfections
ouertake
the
best
in
suffering
,
and
ouerthrow
all
true
merit
.
speaker
W.
P.
Obiect
.
VI.
2.
Tim.
4.
8.
Euerlasting
life
is
termed
a
crowne
,
and
a
crowne
of
righteousnes
to
be
giuen
of
a
iust
iudge
:
therfore
man
for
his
part
by
his
works
deserues
the
same
.
Answ.
Euerlasting
life
is
called
a
crowne
onely
in
resemblance
.
For
as
hee
which
runneth
a
race
,
must
continue
and
runne
to
the
ende
,
and
then
be
crowned
:
euen
so
must
we
continue
to
walke
in
good
workes
vnto
the
end
,
and
then
receiue
eternall
life
.
speaker
D.
B.
P.
The
sixt
reason
M.
Perkins
deliuereth
thus
:
Eternall
life
is
tearmed
a
crowne
,
and
a
crowne
of
righteousnes
to
be
giuen
by
a
iust
iudge
:
2.
Tim.
4.
therfore
in
this
life
it
must
be
iustly
deserued
,
otherwise
it
were
not
well
called
a
crowne
of
iustice
,
nor
could
be
saide
to
be
rendred
by
a
iust
iudge
.
speaker
A.
W.
It
should
seeme
you
like
the
deliuering
of
it
well
enough
,
or
else
it
is
to
be
presumed
you
would
haue
mended
it
,
or
blamed
it
;
whereof
you
make
a
shew
by
your
preface
to
it
.
The
proofe
of
the
consequence
,
which
you
adde
,
will
be
discust
in
your
answers
.
speaker
D.
B.
P.
M.
Perkins
answereth
,
that
it
is
called
a
crowne
by
resemblance
,
because
it
is
giuen
in
the
end
of
the
life
,
as
the
cro●ne
is
giuen
in
the
end
of
the
race
.
speaker
A.
W.
Master
Perkins
denies
the
consequence
of
the
Enthymem
,
viz.
that
therefore
euerlasting
life
must
be
deserued
,
because
it
is
called
a
crowne
.
He
addes
the
reason
of
his
deniall
;
That
it
is
called
a
crowne
,
not
because
it
is
deserued
,
but
because
it
is
giuen
as
a
reward
,
after
we
are
come
to
the
end
of
our
race
;
as
the
[
](A15735-e76630-b)a
a
2.
Tim.
4.
7
,
8
Apostle
shewes
plainly
,
I
haue
fought
a
good
fight
,
and
haue
finished
my
course
,
I
haue
kept
the
faith
,
hencefoorth
is
laid
vp
for
me
a
crowne
of
righteousnes
:
he
saith
not
,
therefore
I
haue
deserued
the
crowne
.
speaker
A.
W.
If
that
were
all
the
cause
,
and
that
there
were
no
respect
to
be
had
so
D.
B.
P.
A
grosse
comparison
.
We
graunt
the
likenes
,
but
deny
the
equalitie
.
former
deserts
,
it
might
then
as
well
be
called
a
halter
by
resemblance
,
because
that
also
is
giuen
in
the
end
of
life
:
and
in
their
opinion
,
more
properly
:
because
all
their
workes
are
defiled
like
a
menstruous
cloath
:
and
a
halter
is
the
end
of
such
wicked
workes
.
But
as
a
halter
is
due
to
a
theefe
,
so
is
a
crowne
of
glory
the
iust
reward
of
the
righteous
man
.
That
I
may
omit
your
lewd
dallying
,
in
saying
that
euerlasting
life
might
,
in
that
respect
,
as
well
be
called
a
halter
;
consider
whether
your
answer
be
not
absurd
.
For
that
which
is
giuen
vpon
continuance
of
walking
in
good
workes
,
as
Master
Perkins
saith
the
crowne
is
,
cannot
in
any
reason
be
as
well
termed
a
halter
,
as
a
crowne
:
though
there
be
not
in
the
workes
,
the
true
and
whole
nature
of
merit
,
to
deserue
the
crowne
.
Euerlasting
life
(
saith
[
](A15735-e76730-b)b
b
Glossa
Ordin
.
ad
2.
Tim.
4.
8
&
Lombardus
ibi
.
your
glosse
)
is
as
it
were
the
reward
of
faith
,
and
God
seemes
to
pay
it
,
[
](A15735-e76750-b)c
c
Quasi
●●●ces
.
Videtu●
deus
tanquam
debitum
reddere
.
gloss
.
as
it
were
debt
.
speaker
W.
P.
And
it
is
called
a
crowne
of
righteousnes
,
not
because
it
belongs
to
any
man
by
due
and
desert
;
but
because
God
hath
bound
himselfe
by
a
promise
to
giue
it
,
in
performing
whereof
he
is
tearmed
iust
:
and
by
vertue
of
this
promise
it
is
obtained
,
and
no
otherwise
.
These
are
the
principall
obiections
,
by
which
we
may
iudge
what
the
rest
are
.
And
thus
we
see
what
is
the
truth
,
namely
,
that
merit
is
necessarie
to
saluation
:
yet
neither
merit
of
mans
worke
,
or
person
,
but
the
merit
of
Christ
imputed
to
vs
,
whereby
we
being
in
him
doe
procure
and
deserue
the
fauour
of
God
and
life
eternall
.
speaker
D.
B.
P.
Secondly
he
answereth
,
that
it
is
called
a
crowne
of
iustice
,
because
God
hath
bound
himselfe
by
his
promise
to
giue
it
:
here
then
at
length
we
haue
by
his
owne
confession
,
that
by
Gods
promise
,
eternall
life
is
He
neuer
denied
it
.
Js
euery
thing
deserued
that
is
due
by
promise
?
Math.
20.
Math.
25.
due
debt
vnto
the
righteous
:
but
as
hauing
ouer-shot
himselfe
,
he
addes
,
not
for
any
desert
of
theirs
,
but
only
for
the
promise
sake
.
But
as
you
haue
heard
before
,
out
of
S.
Matthew
,
that
promise
was
made
for
working
the
time
of
our
life
in
his
vine
yard
,
and
so
there
was
some
desert
on
their
part
,
and
the
seruants
were
rewarded
,
because
they
imployed
their
talents
well
.
speaker
A.
W.
Needes
it
any
defence
to
say
,
it
is
due
debt
by
promise
,
but
not
vpon
desert
?
Who
knowes
not
,
that
(
for
the
most
part
)
these
two
are
,
if
not
contrary
,
at
the
least
diuers
.
Therefore
rather
you
shoote
beyond
true
reason
,
than
Master
Perkins
ouershot
himselfe
.
That
which
you
repeate
out
of
Saint
Matthew
,
was
answered
before
.
speaker
D.
B.
P.
And
in
this
very
place
,
S.
Paul
reckoneth
vp
his
good
seruices
,
for
which
the
iust
iudge
would
render
him
a
crowne
of
iustice
:
and
therfore
the
iustice
is
not
only
in
respect
of
Gods
promise
.
speaker
A.
W.
S.
Paul
reckons
vp
his
good
seruices
:
and
good
reason
;
for
the
reward
is
not
due
to
any
by
promise
,
but
to
them
that
doe
good
workes
.
For
else
what
should
be
rewarded
?
But
why
should
it
be
called
a
crowne
of
iustice
?
Because
it
is
giuen
to
the
iust
(
saith
[
](A15735-e77000-b)d
d
Thomas
ad
2.
Tim.
4.
7.
Thomas
)
[
](A15735-e77020-b)e
e
Secundunc
opera
iusta
.
according
to
their
iust
works
.
And
in
that
respect
God
is
called
a
iust
Iudge
,
in
giuing
this
crowne
:
because
he
giues
good
for
good
.
Yea
that
very
iustice
,
whereby
good
is
giuen
for
good
,
is
not
without
mercie
,
saith
the
[
](A15735-e77040-b)f
f
Glossa
.
Ordin
.
bona
pro
bonis
.
glosse
,
and
[
](A15735-e77050-b)g
g
Lombardus
ibi
.
Lombard
.
speaker
D.
B.
P.
And
if
you
will
not
beleeue
me
,
prouing
that
I
say
out
of
the
very
text
,
rather
then
M
Perkins
on
his
bare
word
,
let
S.
Augustine
be
arbitrator
betweene
vs
:
who
most
deepely
considereth
of
euery
word
in
this
sentence
:
Let
vs
heare
(
saith
he
)
the
Apostle
speaking
,
when
he
approached
neere
vnto
his
passion
,
J
haue
(
quoth
he
)
fought
a
good
fight
,
J
haue
accomplished
Lib.
50.
hom.
Hom.
4.
my
course
,
J
haue
kept
the
faith
:
concerning
the
rest
,
●there
is
laid
vp
for
me
a
crowne
of
iustice
,
which
our
Lord
will
render
vnto
me
in
that
day
,
a
iust
iudge
:
And
not
only
to
me
,
but
to
them
also
that
loue
his
comming
:
He
saith
that
our
Lord
a
iust
iudge
will
render
vnto
him
a
Crowne
:
he
therefore
doth
owe
it
,
and
as
a
iust
iudge
will
pay
it
.
For
the
worke
being
regarded
,
the
reward
cannot
be
denied
.
I
haue
fought
a
good
fight
,
is
a
worke
:
I
haue
accomplished
my
course
,
is
a
worke
:
J
haue
kept
the
faith
,
is
a
worke
.
There
is
laid
vp
for
me
a
crowne
of
iustice
,
this
is
the
reward
.
So
that
you
see
most
clearely
by
this
most
learned
Fathers
iudgement
,
that
the
reward
is
due
for
the
worke
sake
,
and
not
only
for
the
promise
of
God
.
speaker
A.
W.
This
place
of
Austin
is
brought
as
a
proofe
,
that
a
man
hath
nothing
of
himselfe
,
which
hee
hath
not
receiued
.
Whereas
if
your
doctrine
of
merit
and
free
will
were
true
,
a
man
,
hauing
grace
from
God
,
whereby
hee
is
enabled
to
worke
,
might
of
his
owne
free
will
so
vse
this
grace
,
that
euerlasting
life
should
be
due
to
him
,
as
wages
for
his
work
.
But
if
these
good
workes
proceed
from
grace
,
not
onely
in
respect
of
our
abilitie
to
doe
them
,
but
of
the
particular
actions
;
what
true
merit
can
there
bee
in
them
?
Immediatly
after
the
words
you
alleage
,
it
followes
[
](A15735-e77210-b)h
h
Aug.
lib.
50.
Hom.
Homil.
14.
in
Austin
:
In
the
reward
thou
doest
nothing
,
in
the
work
nothing
alone
.
The
crowne
is
from
him
,
the
worke
from
thy selfe
;
yet
not
without
his
helpe
.
Which
helpe
we
must
vnderstand
to
be
more
than
an
abilitie
to
worke
;
or
else
,
as
I
said
,
our
free
will
shall
haue
the
chiefe
commendation
in
all
our
good
workes
.
But
to
the
testimonie
;
we
graunt
that
the
reward
is
due
to
the
worke
,
which
is
your
conclusion
out
of
Austin
;
but
wee
denie
that
it
is
due
vpon
desert
of
the
worke
.
For
neither
doth
the
worke
,
if
it
were
perfectly
done
,
truly
and
properly
deserue
the
reward
,
because
it
is
a
matter
of
duty
,
and
but
one
work
,
whereas
many
thousands
are
due
to
make
vp
true
merit
by
workes
;
and
being
imperfect
,
as
all
our
best
workes
are
,
it
is
so
farre
from
deseruing
euerlasting
life
,
that
it
rather
might
increase
our
sinnes
,
if
God
should
strictly
in
iustice
examine
it
.
speaker
D.
B.
P.
See
him
vpon
that
verse
of
the
Psalme
.
J
will
sing
vnto
thee
O
Lord
,
Psal.
100.
mercy
and
iudgement
.
Where
he
concludes
,
that
God
in
iudgement
will
on
t
of
his
iustice
crowne
those
good
workes
,
which
he
of
mercy
had
giuen
grace
to
doe
.
speaker
A.
W.
We
doe
wholy
subscribe
to
S.
Austin
,
That
God
cannot
but
reward
our
workes
,
because
of
his
promise
,
and
because
they
are
such
,
for
the
substance
of
them
,
as
he
hath
enioyned
.
And
so
(
as
I
haue
said
often
)
in
generall
iustice
,
they
that
doe
well
must
haue
well
.
But
we
adde
hereunto
,
first
,
that
these
works
did
not
by
their
due
worth
wring
this
promise
from
God
,
as
if
he
had
been
vniust
,
vnlesse
he
had
made
it
.
Which
must
haue
been
,
if
they
be
truly
and
wholy
such
merits
,
that
euerlasting
life
is
necessarily
due
to
them
as
wages
.
Secondly
,
the
promise
being
made
,
we
say
further
,
that
none
of
our
works
are
so
exactly
performed
,
according
to
the
rule
of
Gods
iustice
,
but
that
hee
might
iustly
denie
vs
the
reward
promised
.
Thirdly
,
we
affirme
,
that
it
is
not
euerlasting
life
,
or
the
kingdome
of
heauen
properly
taken
,
which
God
hath
promised
and
owes
to
our
workes
,
but
onely
the
measure
of
glorie
in
heauen
.
The
kingdome
is
due
to
vs
,
as
an
inheritance
,
by
the
right
of
sonnes
;
the
diuers
measure
of
glorie
is
met
out
to
euery
one
according
to
his
workes
,
and
for
his
workes
;
yet
not
vpon
their
desert
,
but
vpon
Gods
gratious
promise
,
and
mercifull
acceptance
,
pardoning
our
sinnes
,
and
rewarding
vs
aboue
our
deserts
.
speaker
D.
B.
P.
And
that
the
reader
may
vnderstand
,
that
not
only
S.
Augustine
doth
so
confidently
teach
this
doctrine
of
merits
,
(
which
M.
Perkins
blushed
not
to
tearme
the
inuention
of
Satan
.
)
I
will
fold
vp
this
question
with
some
testimonies
of
the
most
auncient
and
best
Authours
.
speaker
A.
W.
Saint
Ignatius
the
Apostles
auditour
saith
.
Giue
me
leaue
to
become
the
Epist.
ad
Roman
.
foode
of
beastes
,
that
I
may
by
that
meanes
merit
and
winne
God
.
For
answer
to
the
testimonies
of
the
ancient
writers
,
we
must
remember
,
that
to
merit
doth
signifie
in
them
to
worke
,
and
to
obtaine
,
and
that
very
commonly
:
and
in
like
sort
,
merits
are
ordinarily
taken
for
good
works
.
Beside
,
their
testimonies
for
the
most
part
intreat
of
reward
,
not
of
wages
;
and
we
deny
not
,
that
God
will
reward
euery
least
good
worke
of
his
children
.
Now
to
the
seuerall
allegations
;
we
may
easily
obserue
,
in
this
[
](A15735-e77470-b)i
i
Ignatius
ad
Roman
.
Ignatius
,
that
oueruehement
desire
of
martyrdom
,
that
caryed
away
very
many
,
as
it
appeares
by
Gregory
[
](A15735-e77500-b)k
k
Greg.
Nazian.
monod.
in
obitum
Ba●ilij
.
Nazianzen
,
who
commends
Basils
father
,
because
he
had
no
such
zeale
without
knowledge
,
and
condemnes
(
though
not
by
name
)
this
counterfaite
Ignatius
,
who
is
so
hot
vpon
martyrdom
,
that
he
sayeth
,
he
will
prouoke
the
wild
beasts
to
teare
him
in
peeces
,
if
they
(
as
sometimes
it
fell
out
,
questionles
by
[
](A15735-e77550-b)l
l
Dan.
6.
22.
Hebr.
11.
33.
Gods
great
prouidence
)
should
refraine
to
fasten
on
him
.
Now
if
this
man
should
somewhat
ouerprize
his
deserts
,
I
thinke
it
were
no
great
wonder
:
but
I
had
rather
excuse
him
,
if
you
wil
let
me
,
and
say
,
he
meanes
by
meriting
nothing
but
enioying
God
,
which
he
was
to
obtaine
after
this
life
,
and
therefore
so
much
longed
for
his
dissolution
.
As
for
the
other
word
winne
,
it
is
your
addition
,
to
make
the
allegation
the
more
likely
.
If
you
will
not
allow
of
this
excuse
,
I
say
plainely
,
this
mans
testimonie
is
nothing
worth
,
because
he
was
of
little
iudgement
in
diuinitie
,
as
it
is
euident
by
his
whole
epistle
,
and
especiallie
by
this
absurd
sentence
.
Whosoeuer
(
saith
he
)
doth
not
fast
euery
Lords
day
or
Sabbath
,
except
Easter
day
only
,
is
a
murderer
of
Christ
:
but
he
may
serue
your
turne
for
number
,
though
not
for
waight
.
D.
B.
P.
Apolog.
2.
ante
med.
Worthy
of
Gods
will
and
counsaile
is
no
English
nor
sense
.
speaker
A.
W.
Iustine
a
glorious
Martyr
of
the
next
age
hath
these
words
,
speaking
in
the
name
of
all
Christians
.
We
thinke
that
men
who
by
workes
haue
shewed
themselues
worthy
of
the
will
,
and
counsaile
of
God
,
shall
by
their
merits
liue
and
raigne
with
him
,
free
from
all
corruption
,
and
perturbation
.
[
](A15735-e77680-b)m
m
Iustin.
Apo.
log
.
ad
Anton.
Iustin
neither
speakes
,
nor
thinks
in
that
place
of
the
question
in
hand
,
but
writing
to
a
heathen
Emperour
,
tels
him
that
Christians
hold
this
doctrine
,
That
they
which
shew
themselues
[
](A15735-e77710-b)n
n
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
conformable
,
or
fitted
to
Gods
will
by
their
works
,
[
](A15735-e77740-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dignatum
iri
.
shall
be
vouchsafed
his
company
,
and
raigne
with
him
free
from
corruption
and
passion
.
If
you
will
haue
the
word
translated
thought
worthy
,
it
is
all
one
,
though
the
latin
be
otherwise
,
and
the
meaning
of
the
other
word
,
as
the
case
in
the
greeke
shewes
,
and
the
translation
,
both
being
the
Datiue
,
howsoeuer
you
mistooke
the
latine
,
which
is
not
the
Ablatiue
case
,
as
you
translate
it
.
speaker
A.
W.
Saint
Ireneus
saith
.
We
esteeme
that
crowne
to
be
pretious
,
which
i●
D.
B.
P.
Lib.
〈◊〉
.
con.
hae●●●
.
cap.
●2
.
gotten
by
combate
and
suffering
for
Gods
sake
.
Irenaeus
te●s
vs
,
that
the
Apostle
Paul
exhorts
to
striue
,
or
fight
,
that
we
may
thinke
the
crowne
pretious
,
for
indeede
(
as
he
saith
[
](A15735-e77880-b)p
p
〈◊〉
.
lib.
4.
cap.
27.
there
)
we
make
most
account
of
those
things
which
we
hardliest
come
by
,
so
that
the
more
paines
we
take
in
striuing
,
the
more
pretious
shall
wee
thinke
the
crowne
to
be
:
this
is
Irenaeus
true
meaning
,
as
any
man
may
see
that
will
looke
on
the
place
.
But
what
is
this
to
proue
,
that
our
works
deserue
euerlasting
life
for
wages
?
as
for
the
suffering
for
Gods
sake
,
it
is
of
your
deuising
,
and
adding
,
not
of
Irenaeus
writing
.
speaker
D.
B.
P.
Saint
Basill
.
All
we
that
walke
the
way
of
the
Gospell
,
as
Marchants
Ora.
in
initium
prou.
Lib.
de
Spirit
.
Sancto
c.
24.
doe
,
buy
and
get
the
possession
of
heauenly
things
,
by
the
workes
of
the
commaundements
.
A
man
is
saued
by
workes
of
iustice
.
We
acknowledge
a
comparison
of
likenes
betwixt
Marchants
and
Christians
,
but
we
denie
an
equalitie
of
valew
in
the
commodities
we
are
to
vtter
:
which
we
do
the
rather
,
because
in
those
parables
,
to
which
[
](A15735-e77980-b)q
q
Basil.
Orat.
in
initium
Prouerb
.
Basil
in
this
place
alludes
,
[
](A15735-e78000-b)r
r
Mat.
13.
44.
45.
Though
the
field
and
the
pearle
are
said
to
bee
bought
,
yet
no
man
imagins
that
the
price
paid
for
them
is
of
equall
worth
to
the
purchase
:
neither
doth
it
follow
,
that
if
(
as
Basil
saith
)
a
man
be
saued
by
[
](A15735-e78020-b)s
s
Per
iusti●am
operum
.
the
righteousnes
of
works
,
then
his
works
are
of
full
valew
to
the
saluation
he
obtaines
by
them
.
speaker
D.
B.
P.
Saint
Cyprian
,
If
the
day
of
our
returne
shall
finde
vs
vnloaden
,
swi●t
,
Serm.
de
el●●
mo●
.
in
fine
.
and
running
in
the
race
of
workes
,
our
Lord
will
not
faile
to
reward
our
merits
.
He
will
giue
for
workes
,
to
those
that
winne
in
peace
,
a
white
crowne
,
and
for
martyrdome
in
persecution
,
he
will
redouble
vnto
them
a
purple
crowne
.
speaker
A.
W.
What
saith
[
](A15735-e78120-b)t
t
Cyprian
ser.
de
●l●●mos
.
in
fine
.
Cyprian
,
but
that
God
,
if
we
perseuere
to
the
end
in
well
doing
,
will
reward
our
works
according
to
the
diuersitie
of
them
,
with
lesse
or
more
glory
?
we
say
as
much
.
But
the
question
is
,
whether
our
works
fully
deserue
euerlasting
life
or
no.
speaker
A.
W.
Saint
Hilarie
.
The
kingdome
of
heauen
,
is
the
hier
and
reward
of
them
that
liue
well
and
perfectly
.
D.
B.
P.
Can.
5.
in
Mat.
[
](A15735-e78200-b)u
u
Hilar.
in
Mat.
Can.
5.
Hilary
expounding
that
exhortation
of
our
Sauiour
,
[
](A15735-e78220-b)x
x
Math.
6.
33.
seeke
ye
first
the
kingdome
of
God
,
and
his
righteousnes
,
counsailes
men
to
seeke
it
[
](A15735-e78240-b)y
y
Vitae
nostrae
stipendijs
.
with
the
labour
of
their
life
,
and
this
(
saith
he
)
is
the
reward
(
for
there
is
but
one
word
merces
)
of
them
,
that
liue
well
and
perfitly
:
he
saith
not
,
that
any
mans
worke
is
perfit
inough
truly
and
wholie
to
deserue
it
.
speaker
A.
W.
Saint
Ambrose
.
Is
it
not
euident
that
there
remaineth
after
this
life
,
either
reward
for
merits
,
or
punishment
?
D.
B.
P.
Lib.
1.
de
offic.
cap.
15.
[
](A15735-e78340-b)z
z
Ambros.
de
Offic.
lib.
1.
cap.
15.
Ambrose
speakes
not
of
the
valew
of
good
works
,
but
labours
to
take
away
that
offence
that
commonly
troubles
men
,
when
they
see
that
euill
men
fare
better
then
good
in
this
world
:
he
answers
,
that
in
the
world
to
come
the
case
shall
be
altered
,
the
one
shall
be
rewarded
,
and
the
other
punished
for
their
works
,
which
he
calls
merits
.
speaker
D.
B.
P.
Saint
Hierome
.
Now
after
Baptisme
it
appertaineth
to
our
trauailes
,
according
vnto
the
diuersity
of
vertue
to
prepare
for
vs
different
rewards
.
speaker
A.
W.
You
might
as
well
haue
left
out
Ieromes
testimonie
,
as
you
do
the
quoting
of
it
,
for
it
makes
nothing
for
you
,
nor
against
vs
,
that
wee
are
to
prepare
different
rewards
for
our selues
,
according
to
the
diuersitie
of
vertue
,
what
if
he
had
said
merit
?
do
we
not
graunt
it
?
But
where
is
deseruing
euerlasting
life
in
Ieromes
words
?
speaker
A.
W.
Saint
Bernard
.
Prouide
that
thou
haue
merits
,
for
the
want
of
them
is
a
pernitions
pouertie
.
D.
B.
P.
Serm.
68.
in
Cant.
Penury
of
works
(
saith
[
](A15735-e78540-b)a
a
Bernard
.
ser.
68.
in
Cantic
.
Bernard
)
is
dangerous
pouerty
,
who
denyes
it
?
it
followes
,
but
presumption
of
spirit
is
deceitfull
riches
.
who
presumes
if
he
do
not
,
that
thinks
himselfe
absolutely
worthie
of
heauen
,
as
wages
?
speaker
D.
B.
P.
Briefly
that
this
was
the
vniuersall
Doctrine
of
all
good
Christians
,
aboue
a
thousand
yeares
past
,
is
declared
in
the
Councell
of
Arausicane
.
Reward
is
debt
vnto
good
workes
,
if
they
be
done
,
but
grace
which
was
not
debte
,
goeth
before
that
they
may
be
done
.
These
testimonies
of
the
Can.
18.
most
auncient
,
and
best
learned
Christians
may
suffice
,
to
batter
the
brasen
forehead
of
them
that
affirme
the
Doctrine
of
merits
,
to
be
a
Satanicall
inuention
,
and
to
settle
all
them
,
that
haue
care
of
their
saluation
,
in
As
pride
is
Satanicall
.
the
most
pure
doctrine
of
the
Catholike
Church
.
The
[
](A15735-e78640-b)b
b
Concil.
Arausic
.
can.
18.
Councell
of
Orenge
saith
nothing
that
was
not
said
before
in
the
testimonies
of
the
Fathers
,
neither
needs
any
other
answer
.
The
doubt
is
not
,
whether
reward
be
due
to
good
works
,
but
by
what
right
it
is
due
,
whereof
the
Councell
saith
nothing
expresly
.
The
doctrine
of
merits
,
as
it
was
held
and
taught
by
the
auncient
Christians
,
before
the
discouerie
of
your
Romish
Antichrist
,
we
acknowledge
and
embrace
,
howsoeuer
perhaps
some
particular
men
may
haue
gon
a
little
too
farre
in
their
amplifications
.
But
the
doctrine
that
is
maintained
by
your
Church
,
and
Councell
of
Trent
,
we
disclaime
,
and
detest
,
as
the
principall
meanes
next
to
direct
Pelagianisme
,
to
puffe
vp
the
pride
of
mans
heart
,
and
to
take
away
true
thankfulnes
and
trust
in
God
,
that
is
to
ouerthrow
the
Gospell
,
the
end
whereof
is
beleeuing
in
Christ
to
iustification
and
saluation
.
For
if
,
as
by
your
doctrine
it
must
needs
be
,
man
do
at
the
first
,
by
the
good
vse
of
his
freewill
,
receiue
grace
,
and
by
the
same
freewill
,
though
in
both
cases
inlightened
and
inspired
,
merit
his
saluation
truly
and
wholie
as
the
day
labouring
man
doth
his
wages
,
what
glory
can
God
haue
,
or
what
thanks
doth
Christ
deserue
for
any
particular
mans
saluation
?
he
prouided
the
meanes
,
you
will
say
that
Peter
(
for
example
)
might
be
saued
,
if
he
would
.
So
did
he
that
Iudas
might
be
.
He
offered
the
meanes
to
Peter
,
&
to
Iudas
too
.
How
chance
Peter
receiued
this
grace
and
Iudas
did
not
?
you
answer
,
because
Peter
would
,
and
Iudas
would
not
.
But
how
came
it
to
passe
that
Peter
would
and
Iudas
would
not
?
Here
is
the
first
difference
,
was
it
because
God
of
his
loue
to
Peter
wrought
in
his
heart
by
his
spirit
,
so
that
it
could
not
come
to
passe
but
he
should
beleeue
,
and
left
Iudas
to
himselfe
,
who
so
left
would
neuer
beleeue
?
so
we
teach
according
to
the
truth
of
the
Gospell
.
But
you
perswade
your
people
that
it
was
Peter
that
made
the
difference
betwixt
himselfe
and
Iudas
,
not
God
,
who
left
the
matter
to
the
free
will
of
both
alike
,
that
either
,
or
neither
of
them
might
be
saued
,
as
pleased
them
.
But
what
?
is
Peter
by
this
beleeuing
in
Christ
,
an
heire
of
heauen
?
no
,
only
he
is
now
in
such
an
estate
,
as
that
he
may
if
he
will
earne
euerlasting
life
,
as
the
hire
and
wages
of
his
works
.
I
appeale
now
to
any
Christian
soule
that
hath
but
the
least
desire
to
aduance
Gods
glory
aboue
his
owne
,
to
giue
sentence
of
this
matter
out
of
the
truth
of
his
heart
:
what
doth
God
by
the
doctrine
of
popery
,
but
only
prouide
that
men
may
come
to
heauen
if
they
will
?
And
how
?
forsooth
vpon
our
Sauiour
Christs
deserts
,
he
is
content
to
giue
men
grace
,
whereby
they
may
be
able
to
merit
their
owne
saluation
.
But
he
will
giue
this
grace
to
no
man
,
who
shall
not
first
vpon
good
motions
inspired
,
prepare
himselfe
,
of
his
owne
free
will
,
by
faith
,
feare
,
hope
,
loue
,
repentance
,
to
the
receiuing
of
it
:
hauing
receiued
it
,
he
must
now
by
good
works
,
to
which
he
is
enabled
,
deserue
euerlasting
life
so
fully
,
as
that
God
should
be
vniust
,
if
he
should
not
giue
it
him
,
for
the
worthines
of
the
worke
he
hath
done
.
For
whereas
he
made
a
promise
of
a
reward
,
it
was
no
more
then
he
was
bound
to
do
in
true
iustice
,
our
works
,
without
his
promise
,
deseruing
the
reward
truly
and
wholie
.
This
is
the
doctrine
of
your
Church
touching
faith
,
and
works
,
which
Master
Perkins
iustly
calls
a
satanicall
inuention
,
because
it
ouerthrowes
the
glory
of
Gods
mercy
,
to
establish
the
pride
of
mans
free
will
.
Now
whereas
we
teach
,
that
our
works
do
not
by
their
worth
deserue
euerlasting
life
,
what
hurt
is
it
(
if
it
were
false
,
but
only
that
it
were
false
)
to
make
men
thinke
themselues
wholie
bound
to
God
,
for
their
iustification
and
glorification
?
for
we
vrge
necessitie
of
works
,
and
assurance
of
reward
,
as
well
as
you
,
though
not
to
merit
euerlasting
glory
by
them
.
If
any
man
be
so
thankeles
,
or
so
proude
,
that
he
will
not
worke
,
vnlesse
he
may
merit
by
working
,
he
neuer
felt
himselfe
to
be
a
sonne
,
and
shall
receiue
the
wages
of
seruants
,
the
iust
hire
of
his
sinnes
,
damnation
.
The
sixth
poynt
.
Of
Satisfaction
.
Our
consent
.
speaker
W.
P.
Conclus
.
I.
First
,
we
acknowledge
and
hold
Ciuill
or
Politike
satisfaction
;
that
is
,
a
recompence
for
iniuries
,
and
damages
offered
any
way
to
our
neighbours
.
This
Zacheus
practised
,
when
at
his
conuersion
he
restored
foure-fold
things
gotten
by
forged
cauillation
.
Againe
,
by
ciuill
satisfaction
I
vnderstand
,
the
imposition
of
fines
,
mulcts
,
and
penalties
vpon
offenders
,
and
the
inflicting
of
death
vpon
malefactors
.
For
all
these
are
satisfactions
to
the
lawe
,
and
societies
of
men
when
they
are
wronged
.
All
these
we
maintain
as
necessary
:
for
,
neither
Church
,
nor
common-wealth
can
well
bee
without
them
;
considering
they
are
notable
meanes
to
vphold
ciuill
peace
:
and
otherwhiles
they
are
fruits
of
true
faith
,
as
the
satisfaction
of
Zacheus
was
.
speaker
A.
W.
This
is
wittily
acknowledged
by
him
,
but
little
exercised
among
Pro
D.
B.
P.
Luk.
10.
Are
you
so
p●●●y
to
their
a●counts
?
testants
,
for
where
the
Sacrament
of
Confession
is
wanting
,
there
men
vse
very
seldome
to
recompence
so
much
as
onefold
,
for
their
extorsion
,
bribes
,
vsury
,
and
other
craftie
ouer-reaching
of
their
neighbours
.
Whatsoeuer
our
practice
be
(
and
yet
if
it
did
not
exceed
yours
,
we
had
good
cause
to
be
ashamed
of
it
)
the
question
is
now
of
our
doctrine
;
which
Master
Perkins
hath
truly
deliuered
.
As
for
the
helpe
you
would
haue
imagined
to
come
from
Auricular
confession
,
to
the
exercise
of
satisfaction
;
who
is
so
ignorant
of
your
courses
in
appointing
penance
,
that
he
knowes
not
how
little
you
inioyne
this
satisfaction
,
and
how
easily
it
may
be
bought
out
,
if
it
be
enioyned
,
with
some
contribution
to
some
of
your
Abbeyes
,
Frieries
,
Churches
,
Chappels
,
and
such
like
?
speaker
D.
B.
P.
But
of
this
kind
of
Satisfaction
,
which
we
commonly
call
restitution
,
we
are
not
here
to
treate
:
nor
of
that
publike
penance
,
which
for
notorious
crimes
is
done
openly
.
speaker
A.
W.
There
was
reason
to
mention
this
publike
penance
:
as
well
that
all
men
might
the
better
vnderstand
what
is
in
question
,
as
also
because
the
testimonies
,
which
in
this
case
your
men
alleage
,
are
wholy
,
or
principally
of
that
kinde
of
satisfaction
.
Then
there
may
be
satisf●ction
not
voluntary
.
speaker
D.
B.
P.
But
of
such
priuate
penance
,
which
is
either
enioy●ed
by
the
confessor
,
or
voluntarily
vndertaken
by
the
penitent
,
or
else
sent
by
Gods
visitation
to
purge
vs
from
that
temporall
paine
,
which
for
sinnes
past
and
pardoned
,
we
are
to
endure
,
either
in
this
life
,
or
in
Purgatorie
,
if
we
die
before
we
haue
fully
satisfied
here
.
speaker
A.
W.
Your
speech
and
matter
are
both
very
strange
:
who
would
speak
so
?
By
visitation
,
that
is
by
punishment
,
to
purge
men
from
paine
that
should
be
endured
?
May
a
man
satisfie
against
his
will
,
or
without
his
knowledge
?
for
both
these
fall
out
in
Gods
visitations
,
that
a
man
is
visited
against
his
will
,
wholy
,
if
hee
could
helpe
it
;
and
that
hee
doth
not
so
much
as
once
thinke
vpon
satisfying
for
his
sinnes
by
it
:
yea
sometimes
,
if
he
should
,
he
should
thinke
amisse
:
for
all
visitations
of
God
are
not
[
](A15735-e79140-b)c
c
Ion.
9.
1.
2.
Iob.
1.
&
2.
chastisements
for
sinne
,
but
speciall
trials
and
meanes
of
Gods
glorie
.
speaker
W.
P.
Conclus
.
II.
Wee
acknowledge
Canonicall
or
Ecclesiasticall
satisfaction
:
and
that
is
,
when
any
hauing
giuen
offence
to
the
Church
of
God
,
or
any
part
thereof
,
doe
make
an
open
publike
testimonie
of
their
repentance
.
Mirian
for
murmuring
against
Moses
,
was
stricken
with
leprosie
,
and
afterward
by
his
prayer
shee
was
clensed
,
and
yet
for
all
that
shee
must
goe
seuen
daies
out
of
the
tent
and
congregation
,
that
shee
might
make
a
kinde
of
satisfaction
to
the
people
for
her
trespasse
.
And
in
the
old
testament
,
sackcloth
and
ashes
were
signes
of
their
satisfaction
.
Conclus
.
III.
We
hold
that
no
man
can
be
saued
,
vnlesse
he
make
a
perfect
satisfaction
to
the
iustice
of
God
for
all
his
sinnes
;
because
God
is
infinite
in
iustice
,
and
therefore
will
either
exact
an
euerlasting
punishment
,
or
satisfaction
for
the
same
.
The
dissent
and
difference
.
The
points
of
our
difference
and
dissent
are
these
.
The
Church
of
Rome
teacheth
and
beleeueth
,
that
Christ
by
his
death
hath
made
a
satisfaction
for
all
the
sinnes
of
men
,
and
for
the
eternall
punishment
of
them
all
:
yet
so
,
as
they
themselues
must
satisfie
the
iustice
of
God
for
the
temporall
punishment
of
their
offences
,
either
on
earth
or
in
purgatorie
.
Wee
teach
and
beleeue
,
that
Christ
by
his
death
and
passion
hath
made
a
perfect
and
all-sufficient
satisfaction
to
the
iustice
of
God
for
all
the
sinnes
of
men
,
and
for
the
whole
punishment
thereof
both
eternall
and
temporall
.
Thus
wee
differ
,
and
herein
wee
for
our
parts
must
for
euer
stand
at
difference
with
them
:
so
as
if
there
were
no
more
points
of
variance
but
this
one
,
it
should
bee
sufficient
to
keepe
vs
alwaies
from
vniting
our
religions
,
and
cause
vs
to
obey
the
voyce
of
Christ
,
Come
out
of
her
my
people
.
For
as
in
the
former
points
,
so
in
this
also
,
the
papists
erre
,
not
in
circumstance
,
but
in
the
very
foundation
and
life
of
religion
.
speaker
D.
B.
P.
M.
Perkins
in
his
third
conclusion
,
decreeth
very
solemnely
,
That
no
man
can
be
saued
,
vnlesse
bs
make
a
perfect
satisfaction
,
vnto
the
iustice
of
God
,
for
all
his
sinnes
.
Yet
in
the
explication
of
the
difference
betweene
Not
by
himselfe
hauing
made
satisfaction
by
and
in
Christ
.
vs
,
defineth
as
peremptonly
,
that
no
man
is
to
satisfie
,
for
any
one
of
all
his
sinnes
,
or
for
any
temporall
paine
due
to
them
:
Which
be
flat
contradictorie
propositions
,
and
therefore
the
one
of
them
must
needs
be
false
.
But
such
odde
broken
rubbish
doth
he
commonly
cast
into
the
ground
worke
of
his
questions
,
and
therupon
raiseth
the
tottering
building
of
his
new
doctrine
:
and
lets
not
,
like
a
blind
man
,
to
make
an
outcrie
,
that
in
this
matter
the
Papists
erre
in
the
very
foundation
and
life
of
religion
.
speaker
A.
W.
Is
it
contradiction
to
say
,
that
euery
man
must
make
satisfaction
,
and
that
Christ
hath
made
satisfaction
?
Might
you
not
easily
haue
vnderstood
(
if
you
did
not
)
that
the
satisfaction
which
Christ
hath
made
,
is
made
by
euery
one
that
beleeues
in
him
?
So
then
the
latter
proposition
doth
not
contradict
the
former
,
but
shew
by
what
meanes
that
satisfaction
is
made
,
which
in
the
former
was
required
.
Euerie
man
must
satisfie
,
and
euery
man
doth
satisfie
,
by
and
in
Christ
,
are
not
contradictorie
propositions
,
as
a
man
with
halfe
an
eye
may
see
.
The
very
foundation
and
life
of
religion
,
is
the
acknowledging
of
full
redemption
by
the
sacrifice
of
Iesus
Christ
.
But
how
can
that
be
acknowledged
,
where
satisfaction
remaines
to
be
made
by
(
perhaps
)
many
thousand
yeeres
punishment
?
Our
reasons
.
speaker
W.
P.
I.
A
satisfaction
that
is
made
imperfect
either
directly
or
by
consequent
,
is
indeede
no
satisfaction
at
all
.
But
the
Papists
make
Christs
satisfaction
imperfect
,
in
that
they
doe
adde
a
supply
by
humane
satisfactions
:
and
thus
much
a
learned
schooleman
,
Biel
Super
lib.
3.
dist.
19.
concl
.
3
in
plaine
words
confessed
:
Although
(
saith
he
)
the
passion
of
Christ
be
the
principal
merit
,
for
which
grace
is
conferred
:
the
opening
of
the
kingdome
and
glory
:
yet
is
it
neuer
the
alone
and
totall
meritorious
cause
:
it
is
manifest
,
because
alwaies
with
the
merit
of
Christ
,
there
concurreth
some
worke
,
as
the
merit
of
congruitie
or
condignity
of
him
that
receiueth
grace
or
glorie
,
if
hee
bee
of
yeeres
and
haue
the
vse
of
reason
:
or
of
some
other
for
him
,
if
he
want
reason
.
For
that
which
admitts
a
supply
by
another
,
is
imperfect
in
it selfe
.
Therefore
humane
satisfactions
cannot
stand
.
speaker
D.
B.
P.
This
is
a
substantiall
argument
to
raise
the
cry
vpon
:
which
hath
both
propositions
false
.
The
first
is
childish
:
for
he
that
satisfieth
for
halfe
his
debts
,
or
for
any
part
of
them
,
makes
some
satisfaction
,
which
satisfaction
is
vnperfect
,
and
yet
cannot
be
called
no
satisfaction
at
all
,
as
euery
child
may
see
.
speaker
A.
W.
Satisfaction
is
a
full
discharge
of
the
debt
,
so
that
the
bond
thereupon
is
voide
:
but
hee
that
paies
halfe
,
or
three
quarters
of
his
debt
,
if
he
pay
not
all
in
such
sort
as
the
bond
requireth
,
hath
the
bond
still
against
him
in
ful
strength
and
vertue
:
so
that
,
though
hee
hath
paid
part
of
his
principall
debt
,
he
hath
made
no
satisfaction
at
all
.
speaker
W.
P.
Learned
Papists
make
answere
,
that
Christs
satisfaction
and
mans
may
stand
well
together
.
For
(
say
they
)
Christs
satisfaction
is
sufficient
in
it selfe
to
answere
the
iustice
of
God
for
all
sin
and
punishment
:
but
it
is
not
sufficient
to
this
or
that
man
till
it
be
applied
:
and
it
must
bee
applied
by
our
satisfaction
made
to
God
for
the
temporall
punishment
of
our
sinnes
.
But
I
say
againe
,
that
mans
satisfaction
can
bee
no
meanes
to
apply
the
satisfaction
of
Christ
:
and
I
prooue
it
thus
.
The
meanes
of
applying
Gods
blessings
and
graces
vnto
man
are
twofold
:
some
respect
God
himselfe
,
and
some
respect
man
.
Those
which
respect
God
,
are
such
whereby
God
on
his
part
doth
offer
and
conuey
his
mercies
in
Christ
vnto
man
:
of
this
sort
are
the
preaching
of
the
worde
,
baptisme
,
and
the
Lords
supper
,
and
these
are
as
it
were
the
hand
of
God
whereby
he
reacheth
downe
and
giueth
vnto
vs
Christ
with
all
his
benefites
.
The
other
meanes
of
applying
on
mans
part
,
are
those
whereby
the
saide
benefits
are
receiued
.
Of
this
sort
there
is
onely
one
,
namely
faith
,
whereby
we
beleeue
that
Christ
with
all
his
benefits
belong
vnto
vs
.
And
this
is
the
hand
of
man
,
whereby
he
receiueth
Christ
as
he
is
offered
,
or
exhibited
by
God
in
the
word
and
sacraments
.
As
for
other
meanes
beside
these
,
in
Scripture
we
finde
none
.
Foolish
therfore
is
the
answere
of
the
Papists
,
that
make
mens
satisfactions
meanes
to
apply
the
satisfaction
of
Christ
vnto
vs
:
for
by
humane
satisfactions
,
Christ
is
neither
offered
on
Gods
part
,
nor
yet
receiued
on
mans
part
:
let
them
prooue
it
if
they
can
.
speaker
A.
W.
His
second
is
as
vntrue
:
but
mans
satisfaction
is
not
to
supplie
the
want
of
Christs
satisfaction
,
but
to
applie
it
to
vs
,
as
M.
Perkins
saith
,
his
D.
B.
P.
M●…
hath
resisted
this
pag.
121
Proue
there
is
such
a
will
.
faith
doth
to
them
,
and
to
fulfill
his
will
and
ordinance
.
First
,
the
speech
is
beyond
any
ordinarie
mans
vnderstanding
;
to
make
satisfaction
,
is
to
applie
another
mans
satisfaction
to
vs
.
Secondly
,
to
make
satisfaction
,
is
to
deserue
,
that
because
of
our
satisfaction
for
the
temporall
punishment
due
to
our
sinnes
,
Christs
satisfaction
for
the
eternall
may
be
auailable
to
vs
.
Thirdly
,
if
mans
satisfaction
be
not
to
supplie
the
want
of
Christs
satisfaction
,
either
there
is
no
temporall
punishment
belonging
to
sinne
,
or
Christ
hath
made
satisfaction
for
that
,
as
well
as
for
the
eternall
;
and
then
God
cannot
require
any
satisfaction
of
vs
,
because
he
is
alreadie
satisfied
both
for
the
eternall
and
temporall
punishment
.
Fourthly
,
if
wee
doe
nothing
by
our
satisfaction
,
but
applie
Christs
satisfaction
to
vs
,
which
is
onely
for
the
eternall
punishment
,
the
temporall
remaines
wholy
without
satisfaction
made
for
it
.
speaker
D.
B.
P.
God
doth
in
baptisme
for
Christs
sake
pardon
both
all
sinnes
,
and
taketh
fully
away
,
all
paine
due
to
sinne
,
so
that
he
who
dieth
in
that
state
,
goeth
presently
to
heauen
.
But
if
we
doe
afterward
vngratefully
forsake
God
,
and
contrary
to
our
promise
transgresse
against
his
commaundements
,
then
loe
the
order
of
his
diuine
iustice
requires
,
that
we
be
not
so
easily
receiued
againe
into
his
fauour
:
But
he
vpon
our
repentance
pardoning
the
sinne
,
and
the
eternall
punishment
due
vnto
it
,
through
Christ
,
doth
exact
of
euerie
man
a
temporall
satisfaction
,
answerable
vnto
the
fault
committed
:
not
to
supplie
Christs
satisfaction
,
which
was
of
infinite
value
,
and
might
more
easily
haue
taken
away
this
temporall
punishment
,
then
it
doth
the
eternall
.
But
,
that
by
the
smart
and
griefe
of
this
punishment
,
the
man
may
be
feared
from
sinning
,
and
be
made
more
carefull
to
auoide
sinne
:
and
also
by
this
meanes
be
made
members
conformable
to
Christ
our
head
,
that
suffering
with
him
,
we
may
raigne
with
him
.
And
therefore
he
hauing
satisfied
for
the
eternall
punishment
,
which
we
are
not
able
to
do
,
doth
lay
the
temporall
paine
vpon
our
shoulders
,
that
according
vnto
the
Apostle
.
Euery
man
do
beare
his
owne
burden
.
Gal.
6.
speaker
A.
W.
Here
is
a
long
discourse
to
little
purpose
;
neither
answering
any
part
of
Master
Perkins
syllogisme
,
nor
defending
any
point
of
your
owne
answere
;
but
onely
affirming
that
,
which
before
was
said
,
that
God
exacts
a
temporall
satisfaction
;
and
affoording
vs
some
reason
to
confute
your
opinion
by
,
in
this
sort
.
If
Christs
satisfaction
was
sufficient
more
easily
to
take
away
the
temporall
punishment
than
the
eternall
,
how
will
you
prooue
it
did
not
?
It
stands
you
vpon
to
shew
vs
good
euidence
out
of
the
record
of
Scripture
,
that
God
agreed
with
Christ
,
not
to
take
the
full
desert
of
his
sufferings
and
satisfaction
,
but
to
leaue
man
still
indebted
to
him
,
though
in
truth
the
debt
were
paid
.
If
no
such
agreement
can
be
shewed
,
for
my
part
I
see
not
how
God
in
iustice
can
aske
the
same
debt
twice
,
being
once
fully
satisfied
.
That
which
you
adde
is
wholy
our
doctrine
,
viz.
that
God
,
by
smart
and
griefe
,
would
feare
vs
from
sinning
,
and
make
vs
conformable
to
his
Sonne
our
Sauiour
.
But
you
teach
,
that
he
punisheth
vs
,
and
so
takes
satisfaction
for
sins
past
,
as
if
he
were
to
be
reuenged
on
vs
,
at
least
by
temporall
punishment
,
for
our
sinnes
committed
.
You
repeate
your
conclusion
,
but
with
no
dependance
vpon
your
former
matter
,
or
proofe
from
that
which
followes
:
where
[
](A15735-e79770-b)d
d
Gal.
6.
5.
the
Apostle
tels
the
Galathians
,
that
they
may
not
be
alwaies
finding
fault
with
other
men
,
and
so
grow
into
a
conceit
of
their
owne
goodnes
,
but
looke
to
themselues
;
because
euery
man
must
giue
an
account
to
God
for
his
owne
sinnes
,
and
not
for
another
mans
.
If
you
will
needs
abuse
the
Apostle
,
and
applie
his
words
to
that
he
thought
not
on
;
why
doe
you
not
,
by
the
same
reason
,
lay
the
eternall
punishment
vpon
vs
too
?
for
that
was
our
burthen
,
as
well
as
the
temporall
.
speaker
W.
P.
Others
,
not
content
with
this
their
former
answer
say
,
that
our
satisfactions
doe
nothing
derogate
from
the
satisfaction
of
Christ
:
because
our
workes
haue
their
dignitie
and
merit
from
Christs
satisfaction
:
he
meriting
that
our
works
should
satisfie
Gods
iustice
for
temporal
punishment
.
But
this
is
also
absurd
and
false
,
as
the
former
was
.
For
if
Christ
did
satisfie
that
man
might
satisfie
,
then
Christ
doth
make
euery
beleeuer
to
be
a
Christ
,
a
Iesus
,
a
Redeemer
,
and
a
priest
in
the
same
order
with
his
owne
selfe
.
But
to
make
sinful
man
his
own
redeemer
,
though
it
be
but
from
temporall
punishments
,
is
a
doctrine
of
diuels
.
For
the
holy
Ghost
teacheth
that
the
priesthood
of
Heb.
7.
24.
Christ
is
incommunicable
,
&
cannot
passe
from
him
to
another
.
Now
to
make
satisfaction
for
sinne
or
any
part
of
the
punishment
thereof
,
is
a
dutie
,
or
a
part
of
Christ
his
priesthood
,
and
therefore
to
make
satisfaction
is
a
worke
that
cannot
passe
from
his
person
to
the
person
of
any
man
.
speaker
D.
B.
P.
Nay
(
saith
M.
Perkins
,
)
we
must
then
be
new
Christs
,
and
redeemers
,
and
Priests
of
the
same
order
with
himselfe
:
Nothing
so
,
but
hauing
grace
from
him
,
we
may
in
vertue
therof
satisfie
,
not
for
the
crime
it self
,
or
euerlasting
punishment
,
which
is
lincked
with
it
:
because
that
would
require
an
infinite
vertue
:
But
for
the
temporall
paine
of
it
,
one
indued
with
grace
may
satisfie
,
for
the
measure
of
stripes
must
not
exceede
the
rate
of
the
fault
,
the
punishment
then
resting
vnsatisfied
being
limited
,
a
creature
may
pay
it
.
speaker
A.
W.
It
was
not
for
nothing
that
you
would
not
set
downe
Master
Perkins
words
.
For
you
saw
well
enough
,
that
if
you
should
doe
so
,
your
poore
blinded
Papists
would
venture
to
reade
them
(
which
now
they
dare
not
doe
)
and
so
your
weaknes
in
answering
might
be
discouered
.
Master
Perkins
hath
refuted
your
answere
of
applying
Christs
satisfaction
,
before
it
was
hatcht
:
you
passe
it
by
as
not
seene
,
and
propound
his
answere
to
another
obiection
by
halues
,
leauing
the
obiection
out
altogether
.
I
will
make
the
matter
as
plaine
as
I
can
with
shortnes
.
You
Papists
say
,
that
Christs
satisfaction
merited
,
that
mans
workes
should
satisfie
for
temporall
punishment
:
Master
Perkins
denies
it
vpon
this
reason
:
-
If
Christ
did
satisfie
that
man
might
satisfie
,
he
made
euery
beleeuer
a
Christ
,
a
Iesus
,
a
Redeemer
,
a
Priest
,
in
the
same
order
with
himselfe
:
-
But
he
did
not
make
men
Christs
and
Iesuses
,
Redeemers
and
Priests
,
in
the
same
order
with
himselfe
.
-
Therefore
he
did
not
satisfie
,
that
man
might
satisfie
.
The
assumption
he
prooues
;
[
](A15735-e79970-b)e
e
Hebr.
7.
24.
because
Christs
Priesthood
cannot
be
communicated
to
any
other
;
the
consequence
of
the
proposition
depends
vpon
this
,
that
satisfaction
is
a
part
of
Christs
Priesthood
:
you
denie
the
consequence
;
but
neither
shew
any
reason
of
your
deniall
,
nor
answere
his
proofe
:
onely
you
tell
vs
,
that
a
man
is
able
to
beare
the
temporall
punishment
,
though
not
the
eternall
;
as
though
wee
denied
temporall
,
because
a
man
cannot
beare
it
.
speaker
D.
B.
P.
And
that
the
Reader
may
better
perceiue
what
we
meane
by
the
temporall
paine
:
Let
him
consider
that
in
sinne
there
are
two
things
,
the
one
is
the
turning
away
from
God
,
whom
we
offend
,
the
other
is
the
turning
to
the
thing
,
for
the
loue
of
which
we
offend
:
as
for
glorie
,
lust
,
lucre
,
or
such
like
the
sinner
transgresseth
:
Now
when
he
is
by
the
grace
of
God
conuerted
,
his
turning
away
from
God
,
both
the
sin
and
the
eternall
paine
due
vnto
it
,
are
freely
through
Christ
pardoned
,
but
for
the
pleasure
which
he
tooke
in
the
sinne
,
the
man
himselfe
is
to
satisfie
:
and
so
according
vnto
the
greatnes
of
that
his
pleasure
,
he
is
to
doe
penance
.
speaker
A.
W.
First
,
your
distinction
belongs
not
to
all
sinnes
,
and
so
prooues
satisfaction
needfull
but
for
some
sinnes
onely
.
To
what
doth
a
man
turne
,
when
(
in
the
error
of
his
iudgement
)
he
denies
Christ
to
bee
God
,
without
any
respect
of
glorie
,
lucre
,
lust
,
or
such
like
?
Again
,
may
not
a
man
sweare
vnaduisedly
,
and
rashly
,
without
this
turning
,
and
without
any
pleasure
in
that
sinne
?
Yea
,
may
not
a
man
thinke
the
murthering
of
his
Soueraigne
lawfull
and
meritorious
(
as
many
Popish
traytors
haue
done
)
without
this
turning
to
I
cannot
tell
what
?
Sinne
is
the
transgression
of
Gods
commendements
:
as
for
this
turning
to
and
from
,
it
is
an
idle
speculation
of
men
,
that
seeke
a
knot
in
a
rush
:
he
that
doth
that
which
God
forbids
,
whatsoeuer
the
occasion
or
end
of
his
doing
be
,
sinnes
in
so
doing
.
He
that
makes
his
money
his
god
,
sinnes
;
not
because
he
loues
his
money
,
or
turnes
to
his
money
,
but
because
hee
loues
it
otherwise
than
hee
should
,
and
so
turnes
from
God
to
it
.
Secondly
,
what
a
fond
distinction
is
that
,
betwixt
the
sin
,
and
the
pleasure
in
the
sinne
?
Is
not
that
pleasure
in
the
sin
,
a
sinne
too
,
if
it
be
voluntarie
?
and
if
it
be
not
voluntarie
,
but
onely
be
a
consequent
vpon
the
sinne
,
hauing
no
ground
in
the
will
any
way
,
how
is
it
punishable
?
speaker
W.
P.
Againe
,
if
Christ
by
his
satisfaction
giue
power
to
man
to
satisfie
,
then
man
doth
satisfie
by
Christ
and
Christ
beside
his
owne
satisfaction
vpon
the
crosse
,
must
daily
satisfie
in
man
to
the
ende
of
the
world
:
but
this
cannot
be
:
for
Christ
vpon
the
crosse
,
when
death
was
vpon
him
,
said
,
It
is
finished
,
that
is
,
I
haue
fully
satisfied
for
all
the
sins
of
mankinde
,
both
in
respect
of
the
fault
and
punishment
.
As
for
Christs
buriall
&
resurrection
which
followeth
his
death
,
they
serued
not
to
satisfie
but
to
confirme
and
ratifie
the
same
.
speaker
D.
B.
P.
But
Christ
(
saith
M.
Perkins
)
said
.
On
the
Crosse
it
is
finished
:
Wherefore
all
satisfaction
was
at
Christs
death
ended
:
as
well
temporall
as
eternall
.
Ans.
That
those
words
haue
a
farre
different
sense
:
To
witte
,
that
Christ
had
then
ended
his
course
,
and
fulfilled
all
prophecies
,
and
endured
all
such
torments
,
as
pleased
God
to
impose
vpon
him
for
the
redemption
of
mankind
:
of
satisfaction
temporall
there
is
no
mention
,
neither
can
any
thing
be
drawne
thence
against
it
.
speaker
A.
W.
There
is
no
mention
of
any
satisfaction
at
all
,
and
yet
you
grant
,
that
eternall
satisfaction
is
there
signified
.
You
must
then
shew
some
good
reason
,
why
the
one
was
then
finished
,
and
not
the
other
;
which
it
is
vnpossible
for
you
to
doe
;
because
you
confesse
,
that
both
were
then
performed
for
all
sinnes
before
Baptisme
.
Look
by
what
reason
you
can
draw
that
doctrine
from
that
place
,
by
the
same
will
we
conclude
the
other
.
If
you
will
say
,
al
was
done
that
belongs
to
mans
redemption
:
I
aske
whether
Christ
haue
not
also
redeemed
vs
from
temporall
punishment
?
You
grant
,
from
all
that
was
due
to
sinne
before
Baptisme
.
I
demaund
further
,
whether
these
punishments
were
not
part
of
that
penaltie
,
which
the
breach
of
Gods
law
laies
vpon
vs
?
if
they
were
,
then
either
we
are
redeemed
from
them
by
Christ
,
or
he
hath
not
made
perfect
redemption
.
But
questionlesse
his
redemption
is
perfect
,
and
these
are
punishments
due
to
sinne
.
Therfore
he
hath
freed
vs
from
these
also
.
speaker
W.
P.
Againe
Paul
saith
,
2.
Cor.
5.
21.
Hee
that
knew
no
sin
was
made
sinne
for
vs
,
that
is
,
the
punishment
of
sinne
for
vs
:
but
if
the
Church
of
Rome
say
true
,
that
Christ
doth
daily
satisfie
,
then
Paul
spake
too
short
,
and
should
haue
said
further
,
that
Christ
was
made
sinne
for
vs
,
and
in
vs
too
:
and
that
God
was
not
on●ly
in
Christ
but
also
in
vs
reconciling
the
world
to
himselfe
.
But
Paul
neuer
knew
this
learning
:
and
therfore
let
them
turne
themselues
which
way
they
wil
,
by
putting
a
supplement
to
Christs
satisfaction
,
they
doe
indeede
annihilate
the
same
.
speaker
D.
B.
P.
No
more
can
be
out
of
this
other
.
Christ
was
made
sinne
for
vs
:
That
2.
Cor.
5.
is
,
the
punishment
of
sinne
,
as
M.
Perkins
gloseth
it
:
but
the
learned
say
,
an
hoast
or
sacrifice
for
sin
.
But
we
●raun●
that
he
suffered
the
punishment
For
our
sinne
,
and
say
consequently
:
that
all
sin
is
pardoned
freely
for
his
sake
,
and
the
paine
of
hell
also
,
which
is
punishment
of
sinne
:
but
not
other
temporall
paines
,
such
as
it
hath
pleased
the
iustice
and
You
begge
,
not
proue
this
.
wisdome
of
God
,
to
reserue
vnto
euery
si●ner
,
to
beare
in
his
owne
person
.
And
after
this
sort
,
and
no
other
was
God
in
Christ
,
reconciling
the
world
to
himselfe
.
speaker
A.
W.
If
Christ
were
a
sacrifice
for
sinne
,
I
say
,
as
before
,
either
he
was
an
vnperfect
sacrifice
(
which
to
say
were
blasphemous
)
or
hee
wrought
our
redemption
from
the
whole
wrath
of
God
,
and
so
from
all
punishment
ensuing
thereupon
:
vnlesse
(
as
I
noted
before
)
you
can
shew
any
agreement
to
the
contrarie
,
betwixt
God
and
Christ
.
speaker
D.
B.
P.
And
that
S.
Paul
vnderstood
well
.
that
Christ
suff●rings
did
not
take
Collos.
1.
away
ours
,
may
be
gathered
by
these
his
words
.
I
reioyce
in
suffering
for
you
,
and
doe
accomplish
those
things
,
that
want
of
the
passions
of
Christ
,
in
my
flesh
for
his
body
,
which
is
the
Church
.
But
of
this
point
more
,
when
we
come
vnto
the
Arguments
for
the
Ca●holike
part
.
speaker
A.
W.
Wee
doe
not
say
,
that
Christs
sufferings
take
away
ours
;
for
we
must
still
suffer
,
for
diuers
reasons
aboue
recited
;
but
that
his
satisfaction
leaues
vs
no
place
for
ours
:
we
suffer
,
but
not
to
satisfie
:
neither
doth
Saint
Paul
say
any
such
thing
.
speaker
W.
P.
Reason
II.
In
sundrie
places
of
Scripture
,
especially
in
the
Epistles
of
Paul
,
we
are
said
to
be
redeemed
,
iustified
,
and
saued
Freely
:
which
word
Freely
,
doth
import
that
we
are
iustified
and
saued
without
any
thing
done
on
our
part
or
by
our selues
in
the
matter
of
our
saluation
:
and
if
this
bee
so
,
then
can
wee
doe
nothing
at
all
that
may
satisfie
the
iustice
of
God
for
the
least
punishment
of
our
sinnes
.
If
wee
satisfie
in
our
owne
persons
we
are
not
saued
freely
:
and
if
we
be
saued
freely
,
we
make
no
satisfaction
at
all
.
speaker
D.
B.
P.
Now
to
M.
Perkins
second
reason
.
In
sundrie
places
(
saith
he
)
of
Scripture
,
we
are
said
to
be
redeemed
,
iustified
,
and
saued
freely
:
but
this
word
freely
importeth
that
we
are
saued
without
doing
any
thing
our selues
in
that
matter
of
saluation
.
speaker
A.
W.
Ans.
Not
so
good
Sir
,
for
euen
in
your
owne
Doctrine
,
it
is
necessary
that
ye
beleeue
,
and
bring
forth
the
fruits
of
repentance
,
and
that
now
and
then
,
yee
make
some
short
prayers
,
and
receiue
the
communion
,
and
doe
many
other
odde
things
in
that
matter
of
saluation
:
Wherfore
the
word
freely
doth
not
exclude
all
our
working
,
and
suffering
in
that
All
to
merit
or
satisfie
by
matter
.
Master
Perkins
meanes
not
to
exclude
all
doing
,
on
our
part
,
but
all
doing
to
merit
,
or
satisfaction
.
As
it
appeares
by
the
proposition
of
his
syllogisme
in
the
end
:
If
we
satisfie
in
our
person
,
we
are
not
saued
freely
:
If
we
be
saued
freely
,
we
make
no
satisfaction
at
all
.
Now
although
all
doing
be
not
against
free
saluation
,
yet
all
doing
to
merit
and
satisfie
is
directly
against
it
.
speaker
W.
P.
Reason
III.
We
pray
daily
,
forgiue
vs
our
sinnes
:
now
to
pleade
pardon
,
and
to
satisfie
for
our
sinnes
bee
contrarie
:
and
for
all
things
,
for
which
wee
can
make
satisfaction
,
we
neede
not
craue
a
pardon
:
but
we
are
taught
in
the
foresaid
petition
wholy
and
only
to
vse
the
plea
or
pardon
for
our
sinnes
,
and
therefore
we
acknowledge
that
we
cannot
make
any
satisfaction
at
all
.
speaker
D.
B.
P.
If
our
sinnes
be
mortall
,
we
craue
pardon
both
of
the
sinne
,
and
the
eternall
punishment
annexed
,
and
do
willingly
withall
satisfie
for
the
temporall
paine
:
as
the
man
who
is
conuicted
of
high
treason
,
and
hauing
both
his
life
,
honor
,
lands
,
and
goods
,
pardoned
and
restored
vnto
him
,
doth
very
ioyfully
endure
three
monethes
imprisonment
,
and
any
reasonable
fine
set
on
his
head
.
speaker
A.
W.
In
this
,
as
in
diuers
other
arguments
,
namely
the
very
next
before
,
you
onely
set
downe
the
first
lines
,
and
neuer
propound
the
reason
that
you
may
answere
to
it
directly
;
I
must
doe
it
for
you
.
-
If
we
can
satisfie
for
sinne
,
we
need
not
craue
pardon
for
it
:
-
But
we
need
craue
pardon
for
it
.
-
Therefore
we
cannot
satisfie
for
it
.
Your
answere
cannot
well
be
applied
to
any
part
of
this
syllogisme
,
but
in
effect
it
seemes
to
be
as
much
,
as
if
you
should
denie
the
assumption
:
not
simply
,
but
with
this
distinction
,
that
we
need
craue
pardon
for
the
eternall
punishment
,
but
not
for
the
temporall
.
Then
the
meaning
of
that
petition
in
the
Lords
Prayer
is
,
forgiue
vs
the
eternall
punishment
due
to
our
sins
:
which
is
to
aske
forgiuenes
by
halues
.
[
](A15735-e80870-b)f
f
Lyra
ad
Math
6.
Lyra
saith
,
We
pray
that
our
sinnes
may
be
[
](A15735-e80900-b)g
g
Totaliter
.
wholy
forgiuen
,
both
in
respect
of
the
fault
,
and
of
the
punishment
.
And
that
hee
meanes
temporall
punishment
too
,
it
appeareth
by
his
reason
;
because
so
long
as
that
remaines
,
we
cannot
enter
into
blessednes
.
Witnes
the
poore
soules
that
●●ie
so
many
yeeres
in
your
Purgatorie
.
speaker
D.
B.
P.
〈◊〉
.
If
our
sinnes
be
veniall
:
then
that
prayer
is
a
speciall
meane
,
both
to
obtaine
pardon
of
the
fault
,
and
release
of
all
the
paine
,
as
witnesseth
S.
Augustine
:
saying
.
That
for
the
daily
,
short
,
and
light
offences
,
without
In
Enchirid
cap.
71.
which
this
life
is
not
ledde
,
the
daily
prayer
of
the
faithfull
doth
satisfie
.
speaker
A.
W.
You
seeme
also
to
denie
the
consequence
of
the
proposition
,
in
your
answere
about
veniall
sinnes
.
For
which
(
you
say
)
we
may
satisfie
by
praying
for
pardon
.
But
this
is
a
marueilous
strange
satisfaction
,
that
a
man
should
be
said
to
satisfie
,
by
desiring
to
be
pardoned
.
And
then
wee
haue
a
further
meaning
in
the
Lords
Prayer
,
that
God
would
accept
it
as
a
satisfaction
for
our
veniall
sinnes
.
Can
any
reasonable
man
imagine
,
that
our
Sauiour
did
not
teach
vs
to
pray
for
the
full
pardon
of
all
punishment
due
to
sinne
,
and
yet
neuer
gaue
notice
of
any
such
distinction
?
But
of
this
more
afterward
.
Austin
speakes
of
the
different
course
that
is
to
be
held
in
repenting
of
our
sinnes
,
that
according
as
they
are
greater
or
lesse
,
so
we
should
be
the
more
or
lesse
carefull
of
obtaining
pardon
.
Which
for
ordinarie
sinnes
,
may
be
had
by
ordinarie
praying
;
not
as
if
this
made
a
sufficient
amends
to
God
,
which
satisfaction
imports
,
but
because
he
lookes
not
for
so
much
sorrow
and
care
for
these
sinnes
,
as
for
those
;
by
which
,
if
we
commit
them
,
we
shall
highly
dishonour
him
,
and
therefore
neede
to
grieue
more
,
that
wee
may
the
more
carefully
auoide
them
.
If
you
will
draw
Austin
to
the
worst
,
wee
may
not
follow
him
,
against
the
truth
of
the
Scripture
.
speaker
D.
B.
P.
And
that
is
not
true
which
M.
Perkins
addes
,
that
we
are
taught
in
that
prayer
,
wholy
and
only
,
to
vse
the
plea
of
Pardon
.
For
in
thesame
petition
,
we
are
taught
also
to
pardon
others
,
euen
as
we
will
looke
to
be
pardoned
.
speaker
A.
W.
We
are
taught
onely
to
pleade
pardon
;
the
clause
that
is
added
,
is
not
to
satisfie
God
,
or
deserue
forgiuenes
,
but
to
perswade
God
to
forgiue
vs
,
as
wee
pardon
other
,
or
(
as
[
](A15735-e81130-b)h
h
Luk.
11.
4.
Luke
expounds
it
)
for
euen
wee
are
so
kinde
,
as
to
forgiue
them
that
offend
vs
.
How
then
should
God
not
shew
his
kindnes
,
when
he
is
intreated
?
speaker
D.
B.
P.
Againe
,
if
there
were
only
a
plea
of
pardon
,
it
would
not
serue
Master
Perkins
purpose
.
For
who
would
say
,
that
within
the
compasse
of
the
Pater
noster
,
all
things
necessary
to
saluation
be
conteined
.
speaker
A.
W.
If
praying
for
pardon
of
sinne
be
a
sufficient
meanes
,
for
the
procuring
of
it
to
them
that
beleeue
in
Christ
,
surely
there
is
no
satisfaction
necessarie
.
That
it
is
such
a
meanes
,
it
is
plaine
;
because
our
Sauiour
wils
vs
not
here
to
vse
any
other
meanes
,
and
yet
assures
vs
that
our
requests
shall
be
granted
.
You
answer
,
that
all
things
necessarie
are
not
contained
in
the
Pater
noster
.
What
of
that
?
It
will
serue
our
turne
,
that
the
Lords
Prayer
prescribes
sufficient
meanes
for
the
obtaining
of
pardon
,
and
yet
meddles
not
with
satisfaction
.
But
what
speak
you
of
things
necessarie
to
saluation
?
The
satisfaction
in
question
is
of
no
such
nature
.
For
you
tell
vs
,
that
all
feare
of
eternall
punishment
is
taken
away
by
Christ
,
and
a
man
may
come
to
heauen
,
though
hee
neuer
dreame
of
any
temporall
satisfaction
;
the
worst
is
but
the
enduring
of
the
painted
fire
of
Purgatorie
for
a
certaine
time
.
speaker
A.
W.
Besides
prayer
is
one
part
of
satisfaction
,
as
shall
be
proued
hereafter
:
D.
B.
P.
An
easie
cause
to
satisfie
.
and
so
by
oft
praying
for
pardon
,
we
may
well
satisfie
for
much
temporall
punishment
.
Praying
for
pardon
is
a
poore
satisfaction
,
else
might
a
felon
,
or
a
traytor
easily
satisfie
for
his
fault
,
and
the
punishment
,
especially
for
the
imprisonment
and
fine
you
speake
of
.
But
we
shall
examine
this
better
,
when
we
come
to
answere
your
profe
of
it
.
speaker
W.
P.
Reason
IV.
The
iudgement
of
the
auncient
Church
.
Tertul.
de
Baptism
.
Guiltinesse
being
taken
away
,
the
punishment
is
also
taken
away
.
speaker
A.
W.
M
Perkins
fourth
Argument
is
taken
out
of
certaine
odde
fragments
D.
B.
P.
You
are
glad
i●
patch
vp
your
arguments
with
such
fragments
.
Tertul.
de
Baptis
.
Pag.
28.
of
auncient
writers
.
Guiltines
being
taken
away
,
the
punishment
is
also
taken
away
.
True
:
he
that
is
guilty
of
nothing
,
cannot
iustly
be
punished
:
for
guiltines
is
a
binding
vp
to
punishment
(
as
M.
Perkins
defineth
)
then
if
the
band
to
punishment
be
cancelled
,
the
party
is
freed
:
but
all
this
is
nothing
to
the
purpose
,
for
guiltines
of
temporall
punishment
doth
remaine
after
the
sin
and
guilt
of
eternall
be
released
.
If
by
these
odde
fragments
you
meane
the
treatises
of
the
authors
whence
the
testimonies
are
fetcht
,
you
are
glad
to
patch
vp
your
profes
out
of
these
odde
fragments
.
If
you
meane
the
sentences
alleaged
,
what
bring
you
of
this
kind
but
odde
fragments
?
And
what
else
can
be
brought
,
vnlesse
a
man
should
absurdly
write
out
the
whole
treatise
?
speaker
D.
B.
P.
Your
answere
is
nothing
to
Tertullians
purpose
,
who
speakes
of
washing
by
baptisme
,
in
which
both
guilt
and
punishment
are
wholie
taken
away
.
Death
(
saith
[
](A15735-e81510-b)i
i
Tertul
is
.
cap.
5.
Tertullian
)
is
destroyed
by
washing
away
of
sinnes
,
but
death
is
the
whole
punishment
of
sinne
,
[
](A15735-e81530-b)k
k
Gen.
2.
17.
The
day
thou
eatest
thou
shalt
dye
,
therefore
freedome
from
death
,
is
freedome
from
the
whole
punishment
.
speaker
W.
P.
[
](A15735-e81580-b)*
*
Serm.
37.
de
verbis
Apost.
August
.
Christ
by
taking
vpon
him
the
punishment
and
not
the
fault
,
hath
done
away
both
fault
and
the
punishment
.
speaker
D.
B.
P.
Iust
:
the
eternall
punishment
which
was
due
to
that
fault
,
not
the
temporall
:
as
S.
Augustine
himselfe
declareth
.
God
of
compassion
doth
In
Enchir.
cap.
70.
blot
out
our
sinnes
committed
,
if
conuenient
satisfaction
be
not
on
our
parts
neglected
.
speaker
A.
W.
To
what
was
the
temporall
punishment
due
?
if
to
the
fault
,
it
is
taken
away
,
vnlesse
there
be
some
fault
,
for
which
Christ
hath
not
satisfied
,
or
that
punishment
may
be
due
,
where
there
is
no
fault
.
Beside
the
punishment
that
Austin
speakes
of
,
as
you
would
easily
haue
seene
,
if
you
had
lookt
vpon
the
place
,
and
not
answered
by
gesse
rather
then
by
skill
,
is
our
mortalitie
,
which
is
no
part
of
the
eternall
punishment
.
He
(
saith
[
](A15735-e81720-b)l
l
Aug.
de
verb.
Dom.
Ser.
37.
Austin
in
his
sermon
37.
de
verbis
Domini
,
not
de
verbis
Apostoli
,
where
there
are
in
all
but
34.
)
had
two
good
things
,
righteousnes
,
and
immortalitie
;
we
two
naughtie
things
,
sinne
,
and
mortalitie
.
Sinne
(
as
he
shewes
afterward
)
was
our
fault
,
mortalitie
our
punishment
.
This
Christ
tooke
vpon
him
,
that
he
did
not
,
and
by
taking
the
one
freed
vs
from
both
,
namely
so
,
that
mortalitie
is
no
longer
a
punishment
,
and
we
by
him
shall
be
come
immortall
.
As
for
the
satisfaction
he
requires
,
it
is
not
to
procure
release
of
any
punishment
belonging
to
vs
,
but
to
shew
our
repentance
,
which
God
will
take
knowledge
of
by
outward
actions
,
so
that
when
he
sees
them
he
may
seale
vp
our
forgiuenes
by
assurance
of
it
.
speaker
W.
P.
And
Tom.
10.
hom
5.
he
saith
,
when
wee
are
gone
out
of
this
world
,
there
will
remaine
no
compunction
or
satisfaction
.
Some
new
Editions
haue
foisted
in
the
worde
[
aliqua
]
and
so
haue
turned
the
sense
on
this
manner
:
There
will
remaine
no
compunction
or
some
satisfaction
.
But
this
is
flat
against
Augustines
meaning
,
who
saith
a
little
before
,
that
when
the
way
is
ended
there
is
no
compounding
of
our
cause
with
any
.
speaker
D.
B.
P.
To
that
other
sentence
out
of
him
:
When
we
are
gone
out
of
this
Tom.
10.
Hom.
5.
Th●
▪
thought
not
so
,
that
●●●sted
in
〈◊〉
.
world
,
there
will
remaine
no
compunction
or
satisfaction
:
It
is
easie
to
answere
without
the
helpe
of
any
new
edition
.
For
it
will
be
too
late
then
to
repent
,
and
so
there
is
no
place
left
to
compunction
,
that
is
,
contrition
of
hart
:
neither
consequently
to
confession
,
or
satisfaction
:
as
if
he
had
said
,
before
we
goe
out
of
this
world
,
there
is
place
for
both
compunction
,
and
satisfaction
,
and
so
that
place
is
rather
for
vs
.
speaker
A.
W.
The
satisfaction
required
by
Austin
,
is
nothing
else
but
true
repentance
,
or
newnes
of
life
,
that
we
loue
God
,
our
neighbours
,
and
our
enemies
,
as
it
followeth
immediatly
vpon
the
words
set
downe
,
That
we
may
(
saith
[
](A15735-e81970-b)m
m
Aug.
lib.
hom.
50.
homil.
5.
Austin
)
do
all
these
things
,
that
is
,
haue
compunction
,
and
make
satisfaction
by
the
help
of
God
,
let
vs
loue
,
not
our
friends
only
but
our
enemies
also
,
that
that
may
be
fulfilled
in
vs
which
is
written
,
The
whole
law
is
fulfilled
in
one
word
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
:
now
this
is
a
necessarie
dutie
,
and
cannot
be
properly
any
satisfaction
.
But
for
such
satisfaction
as
we
make
by
repentance
there
is
place
in
this
world
.
And
howsoeuer
a
man
himselfe
cannot
make
satisfaction
in
his
owne
person
but
by
suffering
after
this
life
,
yet
by
your
doctrine
he
may
by
other
men
,
and
haue
full
pardon
and
release
,
procured
him
at
the
Popes
hands
,
or
otherwise
by
masses
and
almes
paid
for
,
and
bestowed
after
his
departure
.
And
therefore
in
your
learning
Austin
shewes
either
his
ignorance
,
or
his
craft
,
in
telling
vs
,
that
we
cannot
satisfie
hereafter
,
which
is
not
true
,
but
of
satisfying
in
our
owne
persons
.
speaker
W.
P.
Chrysost
prooem.
in
Esa.
Say
not
to
me
,
I
haue
sinned
:
how
shall
I
be
freed
from
so
many
sinnes
?
Thou
canst
not
:
but
thy
God
can
.
Yea
,
and
he
will
so
blot
out
thy
sinnes
that
there
shall
remaine
no
print
of
them
:
which
thing
befalls
not
the
bodie
,
for
when
it
is
healed
there
remaines
a
skarre
:
but
God
as
soone
as
hee
exempts
thee
from
punishment
,
Luc.
22.
Petri
negat
.
he
giueth
thee
iustice
.
speaker
D.
B.
P.
All
this
is
most
true
,
and
much
against
M.
Perkins
doctrine
of
the
infection
of
originall
sin
:
but
nothing
touching
satisfaction
:
for
we
hold
that
the
soule
of
a
sinner
when
he
commeth
to
be
iustified
,
is
washed
whiter
then
snow
:
so
that
there
is
no
staine
or
print
left
in
it
,
of
the
filth
of
sinne
.
It
is
also
freed
from
all
eternall
punishment
,
but
not
from
some
temporall
.
speaker
A.
W.
[
](A15735-e82150-b)n
n
Chrysostom
.
Prooem
,
in
Esaiam
.
Chrysostome
speakes
not
of
originall
sinne
,
but
of
dayly
actuall
transgressions
(
as
his
whole
discourse
shewes
)
which
God
by
pardoning
of
them
so
takes
away
,
as
that
neither
guilt
nor
shame
of
them
remaines
in
his
sight
,
yea
he
makes
supply
of
the
contrary
vertues
.
To
Master
Perkins
purpose
they
are
thus
to
be
applied
,
that
Chrysostome
requires
nothing
of
him
that
is
to
be
pardoned
for
his
full
release
,
but
repentance
only
,
which
thing
he
repeates
oftentimes
in
that
proeme
before
Esay
,
without
any
the
least
inkling
of
temporall
satisfaction
,
which
is
almost
as
needfull
as
the
other
if
your
doctrine
be
true
:
for
it
is
in
our
shallow
estimation
as
fearefull
almost
to
fry
(
I
know
not
how
many
thousand
yeares
)
in
Purgatory
,
as
to
be
for
euer
in
hell
.
Euerlastingnes
we
cannot
comprehend
,
many
thousand
yeares
are
as
much
as
we
can
reach
to
,
therefore
since
Chrysostome
in
that
one
preface
so
many
times
promiseth
so
full
pardon
,
and
requires
nothing
but
repentance
,
it
is
more
then
likely
he
knew
not
your
satisfaction
.
speaker
W.
P.
Ambrose
saith
,
I
reade
of
Peters
teares
,
but
I
reade
not
of
his
satisfaction
.
speaker
D.
B.
P.
Now
gentle
Reader
,
prepare
thy selfe
to
behold
a
proper
peece
of
cousenage
.
Ambrose
saith
,
I
read
of
Peters
teares
,
but
I
read
not
of
his
satisfaction
:
Luk.
22.
The
colour
of
the
craft
,
lyeth
in
the
ambiguity
of
this
word
Satisfaction
,
which
is
not
alwaies
taken
for
the
penance
done
to
satisfie
for
the
former
fault
.
But
is
sometime
vsed
for
the
defence
,
and
excuse
of
the
fact
:
So
speaketh
S.
Paul
,
Bono
animo
prome
satisfaciam
,
with
good
courage
I
will
answere
in
defence
of
myselfe
,
or
giue
you
satisfaction
:
in
Act.
24.
10.
like
manner
Ready
alwaies
to
satisfie
euerie
one
that
asketh
you
a
reason
of
that
hope
which
is
in
you
:
In
this
sense
doth
S.
Ambrose
vse
the
word
as
1.
Pet.
3.
is
most
plainly
to
be
seene
to
them
that
reade
the
place
:
and
conferre
it
with
the
very
like
of
his
,
I
find
not
(
saith
he
)
what
Peter
said
,
but
I
finde
that
he
wept
:
I
read
his
teares
,
but
I
read
not
his
satisfaction
:
but
that
which
Lib.
10.
in
Luc.
cannot
be
defended
,
may
be
washed
away
.
So
that
nothing
is
more
manifest
,
then
that
satisfaction
in
this
,
and
the
like
places
,
is
taken
for
defence
and
excuse
of
his
fault
,
which
Peter
vsed
not
,
but
sought
by
teares
and
bitter
weeping
,
to
satisfie
in
part
for
it
,
for
this
bewayling
of
our
sinnes
,
is
one
speciall
kind
of
satisfaction
as
Saint
Ambrose
testifieth
,
saying
:
That
hee
who
doth
penance
,
must
with
teares
wash
away
his
Lib.
2.
de
poenit
.
cap.
5.
sinnes
.
speaker
A.
W.
A
man
may
easlyer
behold
malice
in
you
,
that
construe
euery
thing
to
the
worst
,
then
cousenage
in
the
allegation
of
Ambrose
:
for
if
your
interpretation
of
it
be
neuer
so
true
,
it
is
such
as
might
escape
a
diligent
reader
,
and
not
be
seene
,
yea
perhaps
if
it
had
not
bin
so
prest
by
our
men
,
you
would
haue
read
Ambrose
ouer
a
good
many
times
before
you
had
dreampt
of
that
sense
.
[
](A15735-e82530-b)o
o
Bellarm.
de
purgat
.
lib.
cap.
13.
Bellarmine
(
from
whom
you
had
this
as
the
rest
of
your
answers
for
the
most
part
)
layes
no
such
matter
to
Peter
Martyrs
charge
,
out
of
whom
he
brings
this
obiection
;
you
see
not
more
then
he
did
,
but
write
with
more
spleene
.
If
Master
Perkins
had
read
,
and
,
at
the
writing
of
this
sentence
remembred
Bellarmines
answere
,
either
he
would
not
haue
alleaged
it
,
or
else
haue
giuen
some
speciall
reason
for
his
allegation
.
But
this
(
me
thinks
)
may
be
obserued
out
of
this
testimonie
,
that
[
](A15735-e82580-b)p
p
Ambros.
Ser.
46.
Ambrose
accounted
confessing
,
and
crauing
of
pardon
to
be
the
satisfaction
God
lookes
for
,
which
is
alwayes
performed
by
a
sinner
,
before
he
can
haue
any
true
hope
that
his
sinnes
are
forgiuen
.
This
therefore
going
before
the
pardon
of
the
eternall
punishment
,
what
other
satisfaction
shall
neede
for
the
temporall
?
Now
that
Ambrose
in
that
place
vnderstands
by
satisfaction
both
confessing
his
fault
to
Christ
whom
he
had
offended
,
and
intreating
for
pardon
,
it
appeareth
by
these
speeches
,
and
such
like
,
[
](A15735-e82610-b)q
q
Ambros.
ad
Luc.
22.
lib.
10
cap.
Petrus
.
Therefore
Peter
brake
out
into
teares
,
intreating
nothing
by
voyce
.
Teares
wash
sinnes
,
which
it
is
a
shame
to
confesse
.
Teares
are
as
it
were
silent
prayers
.
I
finde
why
Peter
hold
his
peace
,
least
the
crauing
of
pardon
so
soone
might
more
offend
.
Teares
are
part
of
repentance
,
when
they
come
from
the
true
griefe
of
the
heart
,
but
not
any
part
of
satisfaction
for
temporall
paine
,
which
we
should
else
indure
,
as
that
very
sentence
of
Ambrose
prooues
.
Hee
(
saith
Ambrose
)
that
repents
,
must
not
only
wash
away
his
sinnes
with
teares
,
but
also
couer
and
hide
his
former
sinnes
with
better
deeds
,
that
sinne
be
not
laid
to
his
charge
.
Now
where
sinne
is
not
imputed
,
there
can
no
punishment
be
due
;
and
where
such
repentance
is
not
,
there
sinne
is
imputed
euen
to
eternall
damnation
.
So
that
the
teares
Ambrose
speaketh
of
are
parts
of
outward
repentance
,
for
pardon
of
sinne
,
not
satisfaction
for
temporall
iudgements
remaining
after
pardon
.
speaker
W.
P.
Againe
,
let
vs
adore
Christ
that
hee
may
say
vnto
vs
,
De
bono
mor.
feare
not
thy
sinnes
of
this
world
,
nor
the
waues
of
bodily
sufferings
:
I
haue
remission
of
sinnes
.
speaker
D.
B.
P.
The
other
place
cited
out
of
S.
Ambrose
,
de
bono
mortis
,
Let
vs
adore
Christ
,
that
●e
may
say
vnto
vs
,
feare
not
thy
sinnes
,
nor
the
waues
of
worldly
sufferings
,
I
haue
remission
of
●●n●es
:
is
rather
for
vs
then
against
vs
:
for
if
by
adoring
and
seruing
of
God
,
we
may
be
put
out
of
feare
of
our
sins
,
and
the
punishment
of
them
:
then
doth
it
follow
,
that
praiers
,
and
such
like
seruice
of
Christ
,
doth
acquit
vs
of
sinne
,
and
satisfie
for
the
paine
due
to
them
.
speaker
A.
W.
This
adoring
of
Christ
is
comming
to
him
,
whereupon
ensueth
escaping
of
death
,
as
it
followeth
a
few
lines
after
.
Whosoeuer
(
saith
[
](A15735-e82810-b)r
r
Ambros.
de
bono
mortis
cap.
12.
Ambrose
,
in
our
Sauiour
Christs
person
)
[
](A15735-e82830-b)s
s
Ioh.
6.
35.
comes
to
me
,
(
that
is
,
beleeues
in
me
)
shall
neuer
see
death
.
By
this
adoring
we
are
freed
from
all
sinnes
,
and
all
punishment
due
to
them
,
whereas
,
if
your
doctrine
of
satisfaction
should
be
receiued
,
for
all
our
comming
to
Christ
by
faith
and
true
repentance
,
we
might
and
ought
stand
in
feare
of
grieuous
punishment
for
many
yeares
in
Purgatory
.
Neither
doth
it
follow
,
that
if
by
seruing
God
we
may
be
put
out
of
feare
of
our
sinnes
,
then
such
seruice
doth
satisfie
,
for
by
true
repentance
we
may
be
put
out
of
feare
of
eternall
damnation
,
and
yet
no
man
will
say
that
therefore
true
repentance
doth
satisfie
for
eternall
paine
.
speaker
W.
P.
Hierome
saith
in
Psalm
.
31.
The
sinne
that
is
couered
is
not
seene
,
the
sinne
that
is
not
seene
is
not
imputed
:
that
which
is
not
imputed
,
is
not
punished
.
speaker
D.
B.
P.
To
wit
,
with
hellfire
:
which
is
the
due
punishment
of
such
mortall
sinne
,
whereof
he
speaketh
:
or
sinne
may
bee
said
to
bee
couered
,
when
not
only
the
fault
is
pardoned
,
but
all
punishment
also
due
vnto
it
is
fully
paide
.
speaker
A.
W.
If
it
be
[
](A15735-e82970-b)t
t
Hieronym
.
in
Psalm
.
31.
not
imputed
,
how
can
it
be
punished
?
for
punishment
is
laid
vpon
a
man
in
respect
of
sinne
,
which
he
is
charged
with
;
neither
can
any
thing
be
iustly
punished
with
any
kind
of
paine
eternall
,
or
temporall
,
but
only
sinne
.
Your
second
answere
is
wholie
for
vs
:
for
if
sinne
be
then
said
to
be
couered
,
when
the
fault
and
the
punishment
are
forgiuen
,
doubtles
he
that
is
iustified
,
is
freed
from
both
:
witnes
[
](A15735-e82980-b)u
u
Rom.
4.
6.
7.
8
Paul
,
and
[
](A15735-e83000-b)x
x
Psal.
32.
1.
2.
Lib.
2.
de
poenit
.
cap.
5.
Dauid
,
who
auouch
that
iustification
couers
sinne
,
and
suffers
it
not
to
be
imputed
.
speaker
D.
B.
P.
So
doth
S.
Ambrose
take
that
word
couered
,
saying
:
The
Prophet
calleth
both
them
blessed
,
as
well
him
,
whose
iniquities
is
forgiuen
in
Baptisme
,
as
him
,
whose
sinnes
are
couered
with
good
workes
:
For
he
that
doth
penance
,
must
not
only
wash
away
his
sinnes
with
teares
,
but
also
with
better
workes
couer
his
former
sinnes
,
that
they
be
not
imputed
vnto
him
.
speaker
A.
W.
If
[
](A15735-e83100-b)y
y
Lib.
2.
de
poenit
.
cap.
5.
S.
Ambrose
take
the
word
couered
in
that
sense
(
as
indeed
he
and
all
men
else
do
that
speake
of
couering
sin
)
iustification
takes
away
the
fault
,
and
punishment
of
all
sin
)
so
that
he
which
is
iustified
needs
make
no
farther
satisfaction
.
speaker
W.
P.
Chrysostome
on
Matth.
hom.
44.
Among
all
men
,
some
indure
punishment
in
this
life
and
the
life
to
come
:
others
in
this
life
alone
:
others
alone
in
the
life
to
come
:
others
neither
in
this
life
nor
in
the
life
to
come
.
There
alone
,
as
Diues
,
who
was
not
Lord
so
much
as
of
one
drop
of
water
:
Here
alone
,
the
incestuous
man
among
the
Corinthians
.
Neither
here
nor
there
,
as
the
Apostles
and
Prophets
,
as
also
Iob
and
therest
of
this
kinde
:
for
they
indured
no
sufferings
for
punishment
,
but
that
they
might
bee
known
to
be
conquerours
in
the
fight
.
speaker
D.
B.
P.
Now
we
must
backe
againe
vnto
Chrysostome
,
belike
he
had
forgotten
this
,
when
he
cited
the
other
,
or
else
this
was
reserued
to
strike
it
deed
.
Such
excellent
holy
personages
sufferings
as
are
mentioned
in
the
Scriptures
,
were
not
for
their
sinnes
:
for
they
committed
but
ordinary
light
offences
,
for
which
their
ordinary
deuotions
satisfied
abundantly
:
the
great
persecutions
which
they
endured
were
first
to
manifest
the
vertue
and
power
of
God
,
that
made
such
fraile
creatures
so
inuincible
,
then
to
daunt
the
aduersaries
of
his
truth
,
and
withall
,
to
animate
and
encourage
his
followers
.
Finally
,
that
they
like
conquerours
triumphing
ouer
all
the
torments
of
this
life
,
might
enter
into
possession
of
a
greater
reward
in
the
kingdome
of
heauen
.
All
this
is
good
doctrine
,
but
nothing
against
satisfaction
,
that
their
surpassing
suffering
,
were
not
for
their
owne
sins
:
and
thus
much
in
answere
vnto
M.
Perkins
Arguments
against
satisfaction
.
speaker
A.
W.
You
that
are
so
desirous
to
find
faults
,
would
not
haue
let
Master
Perkins
scape
without
reproofe
,
if
you
had
lookt
this
place
in
[
](A15735-e83280-b)z
z
Chrysost.
in
Math.
homil.
42.
&
44.
Chrysostome
,
and
found
it
to
haue
bin
misquoted
,
though
it
was
most
like
to
haue
bin
the
Printers
fault
.
In
stead
of
answering
to
this
testimonie
,
you
fall
a
discoursing
of
the
end
of
the
persecutions
of
holie
men
,
whereas
many
of
them
were
not
persecuted
at
all
:
and
Chrysostome
speaks
generally
of
sufferings
,
not
of
persecutions
.
But
this
must
be
obserued
in
your
discourse
,
that
howsoeuer
you
mince
the
matter
of
their
ordinatie
light
offences
,
yet
they
themselues
had
another
opinion
of
their
sinnes
.
If
thou
Lord
(
saith
[
](A15735-e83320-b)a
a
Psal.
130.
3.
one
of
them
)
strictly
marke
what
is
done
amisse
,
who
shall
stand
?
In
[
](A15735-e83340-b)b
b
Psal.
143.
2.
another
place
one
cryes
to
God
not
to
enter
into
iudgement
with
his
seruant
,
because
in
his
sight
no
man
liuing
shall
be
iustified
.
Yea
Daniel
,
that
[
](A15735-e83370-b)c
c
Dan.
10.
19.
beloued
man
,
[
](A15735-e83380-b)d
d
Dan.
9.
7.
8.
11.
20.
confesseth
his
owne
,
and
his
peoples
sinnes
to
God
,
as
matters
that
deserue
no
small
punishment
;
yea
there
is
almost
no
mans
story
set
downe
any
thing
at
large
in
the
scripture
that
hath
not
some
speciall
sinne
obserued
and
recorded
,
which
notwithstanding
,
if
their
sufferings
were
not
punishments
,
to
satisfie
,
how
do
you
teach
,
that
all
sinnes
must
be
satisfied
for
by
vs
in
part
?
Obiections
of
Papists
.
speaker
W.
P.
Obiect
.
I.
Leuit.
4.
Moses
according
to
Gods
commaundement
prescribed
seuerall
sacrifices
for
seuerall
persons
:
and
they
were
meanes
of
satisfaction
for
the
temporall
punishments
of
their
daily
sinnes
.
Answ.
Those
sacrifices
were
onely
signes
and
types
of
Christs
satisfaction
to
be
offered
to
his
father
in
his
alone
sacrifice
vpon
the
crosse
:
and
whosoeuer
offered
any
sacrifice
in
the
olde
testament
,
did
thus
and
no
otherwise
esteeme
of
it
,
but
as
a
type
and
figure
of
better
things
.
Secondly
,
the
said
sacrifices
were
satisfactions
to
the
Church
,
whereby
men
did
testifie
their
repentance
for
their
offences
,
and
likewise
their
desire
to
bee
reconciled
to
God
and
men
.
And
such
kinde
of
satisfactions
,
wee
acknowledge
.
speaker
D.
B.
P.
Now
to
the
reasons
which
he
produceth
for
it
.
Lib.
3.
instit.
cap.
4.
num.
29.
And
albeit
he
like
an
euil
master
of
the
campe
,
range
our
Arguments
out
of
order
,
placing
that
in
the
sore-front
of
our
side
,
which
Caluin
presseth
out
against
vs
,
yet
will
I
admit
of
it
,
rather
then
breake
his
order
.
speaker
A.
W.
How
good
a
master
of
a
camp
soeuer
he
were
,
he
were
of
no
great
discretion
,
that
hauing
the
marshalling
of
his
enemies
battaile
in
his
hands
,
would
not
order
it
most
for
his
owne
aduantage
.
But
to
Master
Perkins
it
was
all
one
which
was
first
,
which
last
,
if
you
thinke
him
beholden
to
you
for
your
kindnes
,
he
hath
fully
paid
you
,
in
bearing
with
your
reciting
of
this
,
and
diuers
other
his
reasons
.
speaker
D.
B.
P.
1.
Moses
according
to
Gods
commandement
prescribed
seuerall
sacrifices
,
Leuit.
4.
5
,
6.
for
the
sins
of
seuerall
persons
,
and
ordeined
,
that
they
should
be
of
greater
and
lesser
prices
,
according
vnto
the
diuersitie
of
the
sinnes
.
Whence
we
argue
thus
:
These
mens
faults
vpon
their
true
repentance
,
ioyned
with
faith
and
hope
in
Christ
to
come
were
pardoned
:
Therfore
their
charges
in
buying
of
sacrifices
to
be
offered
for
them
,
their
paines
,
and
prayers
in
assisting
during
the
time
of
the
sacrifice
,
being
painefull
workes
done
to
appease
Gods
iustice
,
were
workes
of
satisfaction
.
speaker
A.
W.
To
let
passe
your
propounding
the
argument
otherwise
then
Master
Perkins
doth
,
I
answere
to
your
Enthymem
,
by
denying
the
consequence
.
Their
sinnes
(
say
you
)
were
pardoned
vpon
their
faith
and
repentance
,
therefore
their
sacrifices
,
and
other
painefull
works
,
were
works
of
satisfaction
.
It
followes
not
,
for
these
very
works
were
part
of
their
repentance
,
which
without
them
,
when
they
could
be
done
,
was
insufficient
,
and
they
were
as
requisite
for
the
pardon
of
the
eternall
punishment
(
I
speake
as
you
Papists
do
)
as
of
the
temporall
.
speaker
D.
B.
P.
Master
Perkins
answereth
,
many
things
as
men
do
commonly
when
How
many
Not
aboue
two
.
they
cannot
well
tell
what
to
say
directly
to
the
purpose
:
First
,
that
those
sacrifices
,
were
types
of
Christs
suffering
on
the
Crosse
:
what
is
this
to
the
purpose
?
speaker
A.
W.
How
many
things
,
trow
you
,
doth
Master
Perkins
answer
?
But
poore
two
,
and
those
more
to
the
purpose
,
than
you
would
.
The
obiection
was
,
That
those
sacrifices
which
Moses
prescribed
seuerall
persons
,
were
satisfactions
for
sinne
.
This
Master
Perkins
denieth
directly
,
saying
,
that
[
](A15735-e83800-b)e
e
Hebr.
10.
1.
they
were
appointed
to
be
types
of
Christs
satisfaction
;
which
is
most
certaine
.
Do
you
aske
what
this
is
to
the
purpose
?
To
shew
,
that
there
was
another
end
of
these
sacrifices
,
than
you
imagine
.
But
you
will
say
,
this
doth
not
disprooue
their
being
for
satisfaction
.
Remember
your selfe
.
Master
Perkins
answers
,
and
you
replie
:
who
must
prooue
,
he
or
you
?
He
hath
giuen
you
a
reason
of
his
deniall
,
which
is
as
much
as
in
extremitie
can
bee
looked
for
of
an
answerer
.
Further
replie
shall
haue
further
answere
.
speaker
D.
B.
P.
Secondly
,
that
those
sacrifices
were
satisfactions
to
the
congregation
;
and
what
needed
that
,
when
they
had
offended
God
only
,
and
not
the
congregation
as
in
many
offences
it
happeneth
.
speaker
A.
W.
The
sacrifices
for
those
sins
,
by
which
the
congregation
had
not
been
offended
,
were
not
properly
for
the
satisfaction
thereof
:
but
onely
thus
farre
,
that
the
people
might
perceiue
,
how
carefull
each
man
was
to
repent
euen
of
his
secret
sinnes
,
and
to
haue
them
also
purged
by
the
blood
of
the
Messiah
to
come
,
whereof
those
sacrifices
were
types
.
speaker
D.
B.
P.
Againe
,
if
satisfaction
must
be
giuen
to
the
congregation
,
how
much
more
reason
is
it
,
that
it
be
made
to
God
?
Read
those
Chapters
,
and
you
shall
find
,
that
they
were
principally
made
,
to
obtaine
remission
of
God
:
as
these
words
also
do
witnesse
:
And
vpon
that
sacrifice
,
the
sinne
shall
be
Leuit.
4.
20.
The
sinne
as
your selfe
confessed
was
forgiuen
before
.
forgiuen
them
:
So
that
sacrifices
were
to
satisfie
God
,
who
thereupon
forgaue
the
sinne
,
and
all
paine
due
to
it
.
speaker
A.
W.
First
,
satisfaction
was
made
to
God
alreadie
,
by
the
sacrifice
of
the
Messiah
to
come
,
in
whom
they
beleeued
.
Secondly
,
there
was
danger
to
the
congregation
by
their
sin
,
which
might
be
an
example
of
sinne
to
other
.
Thirdly
,
the
people
by
these
sacrifices
was
to
be
taught
,
that
their
sinnes
prouoked
the
wrath
of
God
,
and
were
to
be
purged
by
the
sacrifice
of
the
Messiah
.
There
is
nothing
in
those
chapters
to
prooue
,
that
the
end
of
those
sacrifices
was
the
obtaining
of
Gods
mercie
,
otherwise
for
temporall
punishment
,
than
for
eternall
.
And
I
am
sure
you
will
not
say
,
they
were
to
satisfie
in
that
respect
,
though
vpon
that
sacrifice
the
sinne
should
be
forgiuen
,
that
is
,
vpon
their
faith
and
repentance
;
of
which
those
sacrifices
were
enioyned
to
be
proofes
and
parts
.
speaker
W.
P.
Obiect
.
11.
Men
,
whose
sinnes
are
all
pardoned
,
haue
afterward
sundrie
crosses
and
afflictions
laide
vpon
them
,
vnto
the
ende
of
their
daies
:
therefore
in
all
likelihoode
they
make
satisfaction
to
God
for
temporall
punishments
.
As
for
example
,
the
Israelites
for
murmuring
against
the
Lord
in
the
wildernesse
were
barred
all
from
the
lande
of
promise
;
and
the
like
befell
Moses
and
Aron
for
not
glorifying
God
,
as
they
should
haue
done
at
the
waters
of
strife
.
Answ.
Man
must
bee
considered
in
a
twofold
estate
,
as
he
is
vnder
the
law
,
and
as
he
is
vnder
grace
.
In
the
first
estate
,
all
afflictions
are
curses
or
legall
punishments
,
be
they
little
or
great
:
but
to
them
that
are
in
the
second
estate
&
beleeue
in
Christ
,
though
the
same
afflictions
remaine
,
yet
doe
they
change
their
habite
or
condition
,
and
are
the
actions
of
a
Father
seruing
to
be
trials
,
corrections
,
preuentings
,
admonitions
.
1.
Cor.
11.
32.
When
wee
are
iudged
wee
are
nurtured
of
the
Lord
:
and
,
Heb.
12.
7.
If
we
indure
chastisment
,
God
offereth
himselfe
vnto
you
as
children
.
And
Chrysostome
saith
,
1.
Cor.
hom.
28.
When
wee
are
corrected
of
the
Lord
,
it
is
more
for
our
admonition
then
damnation
:
more
for
a
medicine
then
for
a
punishment
:
more
for
a
correction
then
for
a
penaltie
.
And
whereas
God
denied
the
beleeuing
Israelites
,
with
Moses
and
Aaron
to
enter
into
the
land
of
Canaan
,
it
cannot
be
prooued
that
it
was
a
punishment
or
penaltie
of
the
law
vpon
them
.
The
Scripture
saith
no
more
but
that
it
was
an
admonition
to
all
men
in
all
ages
following
,
to
take
heede
of
offences
,
as
Paul
writeth
,
All
these
things
came
vnto
them
for
ensamples
,
and
were
written
for
our
admonition
,
1.
Corinth.
10.
11.
speaker
D.
B.
P.
The
reason
for
vs
(
which
indeed
is
the
very
ground-worke
of
satisfaction
)
may
thus
be
framed
:
many
after
pardon
obtained
of
their
sins
,
haue
had
temporall
punishment
laide
vpon
them
for
the
same
sins
,
and
that
by
Gods
owne
order
:
wherfore
after
the
forgiuenes
of
the
sinne
,
and
the
eternall
punishment
of
it
through
Christs
satisfaction
,
there
remaineth
some
temporall
paine
to
be
endured
by
the
party
himselfe
for
We
deny
that
any
man
hath
been
punished
to
satisfie
for
his
sin
.
the
same
sinne
:
which
is
most
properly
that
which
we
call
satisfaction
.
They
deny
that
any
man
hath
been
punished
temporally
for
any
sinne
,
which
was
once
pardoned
.
speaker
A.
W.
If
this
groundworke
of
satisfaction
prooue
ruinuos
,
the
whole
building
will
quickly
fall
.
But
it
cannot
be
sound
,
because
it
is
deceitfully
laid
.
If
by
enduring
temporall
punishment
for
sinne
,
you
meane
no
more
but
that
,
by
occasion
of
sinne
committed
,
many
men
haue
had
such
chastisements
,
we
grant
your
conclusion
.
But
if
you
vnderstand
by
it
,
as
the
question
is
,
that
they
haue
borne
these
punishments
to
satisfie
some
part
of
Gods
wrath
,
to
which
our
Sauiours
sacrifice
either
could
not
,
or
vpon
composition
betwixt
his
Father
and
him
,
was
not
to
reach
,
we
denie
the
antecedent
of
your
Enthymem
,
and
say
,
that
no
man
,
beleeuing
in
the
Messiah
,
euer
suffered
any
such
punishment
for
sinne
.
speaker
D.
B.
P.
We
proue
it
first
by
the
example
of
the
Israelits
,
whose
murmuration
against
God
,
was
at
Moses
intercession
pardoned
:
yet
all
the
elder
sort
Numb
.
14.
of
them
,
who
had
seene
the
miracles
wrought
in
Aegypt
for
their
deliuerance
,
were
by
the
sentence
of
God
depriued
of
the
●●ght
of
the
Land
of
promise
,
and
punished
with
death
in
the
wildernesse
,
for
the
verie
same
their
murmuration
.
speaker
A.
W.
Was
the
eternall
punishment
,
due
to
this
their
murmuring
,
pardoned
at
Moses
request
?
If
it
were
not
,
your
example
is
not
to
the
purpose
:
for
our
question
is
of
them
onely
,
who
haue
that
forgiuen
.
If
it
were
,
then
al
the
people
had
true
faith
in
the
Messiah
;
which
is
a
very
bold
assertion
,
without
all
likelihood
of
truth
.
But
,
no
doubt
,
some
of
them
were
indeed
true
beleeuers
.
They
were
,
and
of
them
it
remaines
to
be
prooued
,
that
their
shutting
out
of
Canaan
,
was
to
appease
the
remaines
of
Gods
wrath
against
their
murmuring
.
There
is
no
such
thing
in
the
text
,
but
[
](A15735-e84300-b)f
f
Num
14.
22
,
Ioa
9
1.
2
,
Num.
14.
23.
that
God
did
it
to
make
all
the
earth
see
his
glorie
.
Adde
hereunto
,
that
this
punishment
was
not
occasioned
by
this
sinne
onely
,
but
by
former
murmurings
,
and
those
many
(
perhaps
)
not
at
all
pardoned
,
by
any
such
speciall
entreatie
of
Moses
.
speaker
D.
B.
P.
The
like
iudgement
was
giuen
against
Moses
himselfe
and
Aaron
,
for
not
glorifying
Gad
at
the
waters
of
contradiction
:
both
of
them
had
their
sinne
pardoned
,
yet
were
they
both
afterward
for
the
same
de
Numb
.
20.
Deut.
32.
barred
from
the
entrance
into
the
holy
Land
.
speaker
A.
W.
The
like
answere
I
make
to
the
example
of
Moses
and
Aaron
;
that
is
,
I
denie
the
antecedent
.
[
](A15735-e84430-b)g
g
Num.
20.
11.
Moses
and
Aaron
were
not
punished
,
that
God
might
be
satisfied
for
the
temporall
punishment
belonging
to
their
sinne
,
but
that
they
and
the
people
might
learne
,
to
put
their
trust
in
Gods
promises
made
to
them
,
and
to
weight
on
him
with
patience
.
The
end
of
their
punishment
was
not
Gods
satisfaction
,
but
their
reformation
,
and
the
peoples
.
speaker
D.
B.
P.
To
this
M.
Perkins
answereth
,
first
,
that
man
must
be
considered
in
a
twofold
estate
,
as
he
is
vnder
the
law
,
and
as
he
is
vnder
grace
:
In
the
former
estate
,
all
afflictions
were
curses
of
the
law
:
in
the
latter
,
they
are
turned
vnto
them
that
beleeue
in
Christ
,
from
curses
into
trials
,
corrections
,
For
satisfaction
was
made
by
Christ
.
preuentions
,
admonitions
,
instructions
,
and
into
what
you
will
else
,
sauing
satisfaction
.
Now
to
the
purpose
:
Whereas
God
(
saith
he
)
denied
the
beleeuing
Israelits
,
with
Moses
and
Aaron
to
enter
into
the
land
of
Canaan
,
it
cannot
be
proued
that
it
was
a
punishment
,
or
penaltie
of
the
law
laide
vpon
them
:
the
Scripture
hath
no
more
but
that
it
was
an
admonition
vnto
all
ages
following
,
to
take
heed
of
like
offences
,
as
Paul
writeth
:
All
th●se
things
came
vnto
them
for
examples
,
and
were
written
for
our
admonition
.
1.
Cor.
10.
Reply
.
He
that
will
not
be
ashamed
of
this
audacious
assertion
,
needs
not
to
care
what
he
saith
:
Hath
the
Scripture
no
more
of
their
fact
,
then
that
it
was
an
admonition
to
others
?
Turne
to
the
originall
places
,
where
the
whole
matter
in
particular
is
related
:
First
their
murmuration
,
then
Moses
intercession
for
them
,
and
the
obtaining
of
their
pardon
,
and
lastlie
,
after
all
the
rest
,
Gods
sentence
of
depriuation
of
them
from
entring
into
the
land
of
promise
,
for
that
their
murmuration
:
Againe
,
Numb
.
14.
Numb.
20.
vers.
24.
Deut.
32.
51.
Aaron
shall
not
enter
into
the
land
,
because
he
hath
been
disobedient
to
my
voyce
:
and
of
Moses
.
Because
he
hath
trespassed
against
me
at
the
waters
of
strife
.
So
that
nothing
is
more
cleare
euen
by
the
testimony
of
the
holy
Ghost
,
then
that
their
daies
were
shortened
,
and
their
hope
of
entrance
into
the
land
of
promise
cut
off
,
in
punishment
of
those
offences
,
which
were
before
forgiuen
them
.
And
these
things
being
recorded
as
S.
Paul
testifieth
,
for
our
admonition
and
instruction
:
we
are
to
learne
thereby
,
that
God
so
dea●eth
daily
with
all
those
sinners
that
he
calleth
to
repentance
.
speaker
A.
W.
Master
Perkins
denies
not
that
this
punishment
was
laid
vpon
them
for
those
sinnes
,
but
that
the
Scripture
affoords
any
proofe
to
shew
,
that
it
was
a
penaltie
of
the
law
,
as
a
[
](A15735-e84670-b)h
h
Deut.
27.
26.
part
of
the
Curse
,
which
appertaines
to
sinners
by
the
law
,
[
](A15735-e84680-b)i
i
Gal.
3.
13.
for
which
Christ
hath
fully
satisfied
.
The
punishments
,
in
themselues
,
were
penalties
of
the
law
:
but
they
are
notsuch
to
them
,
who
,
by
[
](A15735-e84690-b)k
k
Rom.
3.
25.
26.
true
faith
in
Christ
,
haue
all
their
sinnes
fully
satisfied
for
by
him
.
speaker
W.
P.
Obiect
.
III.
Dauid
was
punished
after
his
repentance
for
his
adulterie
,
for
the
child
died
,
and
he
was
plagued
in
his
owne
kind
,
in
the
incest
of
Absolon
:
and
when
hee
had
numbred
the
people
hee
was
yet
punished
in
the
death
of
his
people
,
after
his
owne
repentance
.
Answ.
I
answere
as
before
that
the
hand
of
God
was
vpon
Dauid
after
his
repentance
:
but
yet
the
iudgements
which
befell
him
were
not
curses
vnto
him
properly
,
but
corrections
for
his
sinnes
,
and
triall
of
his
faith
,
and
meanes
to
preuent
further
sinne
,
and
to
renew
both
his
faith
and
repentance
:
as
also
they
serued
to
admonish
others
in
like
case
;
for
Dauid
was
a
publike
person
and
his
sinnes
were
offensiue
,
both
within
the
Church
of
God
and
without
.
speaker
D.
B.
P.
What
dotage
is
this
to
graunt
the
very
same
thing
,
which
he
would
be
thought
to
deny
:
but
yet
in
other
tearmes
,
that
the
simple
(
whom
only
What
dotage
is
it
for
you
to
take
one
thing
for
another
?
he
can
beguile
)
may
not
perceiue
it
:
If
the
hand
of
God
were
vpon
Dauid
correcting
him
for
his
sinne
,
and
that
after
his
repentance
:
did
not
Dauid
then
suffer
temporall
punishment
for
his
sinnes
before
forgiuen
:
Which
is
most
properly
to
satisfie
for
them
.
speaker
A.
W.
Dauid
was
punished
,
but
not
to
satisfie
Gods
wrath
,
remaining
after
the
eternall
punishment
was
taken
away
,
by
the
sactifice
of
the
Messiah
,
made
effectuall
to
Dauid
by
his
faith
.
The
reason
of
his
punishment
(
as
[
](A15735-e84890-b)l
l
2.
Sam.
12.
14.
the
Scripture
expresly
saith
)
was
the
stopping
of
the
Heathens
mouthes
,
who
were
likely
to
blaspheme
God
,
because
of
Dauids
sin
;
as
if
God
either
would
not
haue
seene
,
or
had
not
cared
what
manner
of
man
by
his
speciall
prouidence
he
had
preferred
to
the
kingdome
of
Israel
.
Master
Perkins
truly
and
constantly
denies
the
same
thing
still
,
viz.
that
Dauids
punishment
was
for
satisfaction
to
God
,
by
bearing
part
of
the
curse
due
to
sinners
by
the
law
;
which
onely
is
to
satisfie
.
The
reason
of
this
deniall
(
that
I
may
answere
once
againe
for
all
)
is
,
that
[
](A15735-e84950-b)m
m
Gal.
3.
13.
Christ
hath
redeemed
vs
from
the
curse
of
the
law
,
being
made
a
curse
for
vs
.
speaker
D.
B.
P.
Yea
ouer
and
beside
this
punishment
inflicted
by
God
,
he
of
his
owne
deuotion
performed
farre
greater
satisfaction
,
by
putting
on
sack-cloath
lying
on
the
bare
ground
,
by
watering
his
couch
with
teares
,
and
making
He
neuer
dreamed
of
satisfaction
in
all
this
repentance
.
Psal.
50.
ashes
his
food
,
and
in
this
most
pittifull
plight
,
he
made
most
humble
supplication
vnto
God
,
to
wash
him
more
and
more
from
his
iniquitie
:
he
neuer
dreamed
that
this
his
satisfaction
,
should
be
any
derogation
vnto
the
satisfaction
of
his
Lord
and
Sauiour
:
but
in
the
Psalme
saith
.
That
such
an
humble
and
contrite
hart
,
is
a
sweete
sacrifice
vnto
God
.
speaker
A.
W.
Dauid
had
not
so
little
feeling
either
of
his
Sauiours
loue
,
or
his
owne
sinne
,
as
to
thinke
that
the
one
had
satisfied
by
halues
,
or
the
other
by
such
outward
cariage
could
be
satisfied
for
.
His
praying
and
humbling
of
himselfe
was
to
another
end
;
[
](A15735-e85070-b)n
n
2.
Sam.
12.
16.
partly
to
intreate
for
the
childs
life
,
whom
he
loued
most
dearely
;
and
partly
[
](A15735-e85080-b)o
o
Psal.
51.
8.
See
12.
Art.
part.
2.
art.
1.
〈◊〉
.
to
obtaine
the
recouerie
of
that
ioy
and
comfort
,
which
he
had
formerly
taken
in
the
sense
of
Gods
loue
to
him
;
to
which
he
was
not
to
be
restored
but
vpon
earnest
repentance
at
Gods
good
pleasure
.
speaker
D.
B.
P.
We
deny
not
but
the
punishment
of
one
,
is
a
warning
and
admonition
vnto
another
,
to
take
heed
of
the
like
:
so
may
not
they
deny
,
but
that
correction
is
to
the
party
himselfe
,
as
an
admonition
to
beware
afterward
,
so
a
correction
and
punishment
of
the
fault
past
.
Which
S.
Augustine
vpon
this
verse
of
the
Psalme
.
Thou
hast
loued
truth
,
teacheth
Psal.
50.
most
plainely
:
saying
.
Thou
hast
not
left
their
sins
whom
thou
didest
pardon
,
vnpunished
:
for
thou
before
diddest
so
shew
mercy
,
that
thou
mightest
also
preserue
truth
:
thou
doest
pardon
him
,
that
confesseth
his
fault
,
thou
doest
pardon
him
,
but
so
as
he
do
punish
himselfe
:
and
by
that
meanes
both
mercy
and
truth
are
preserued
.
speaker
A.
W.
That
[
](A15735-e85200-b)p
p
Aug.
ad
Psa.
50.
punishment
of
a
mans
self
,
which
Austin
speaketh
of
,
is
not
to
make
satisfaction
,
but
to
shew
repentance
;
as
it
may
well
be
gathered
,
because
it
is
ioyned
to
forgiuenes
;
which
can
haue
no
place
where
the
debt
is
paid
.
If
I
make
satisfaction
,
God
forgiues
me
not
:
If
God
forgiue
me
,
what
doe
I
satisfie
for
?
Therefore
the
griefe
and
humiliation
of
a
sinner
,
is
not
to
satisfie
God
,
that
he
neede
not
be
forgiuen
,
but
to
repent
that
hee
may
be
forgiuen
.
So
farre
is
Dauid
from
pleading
satisfaction
by
punishing
himselfe
,
that
hee
intreates
for
pardon
,
vpon
confession
of
his
fault
.
Because
(
saith
[
](A15735-e85240-b)q
q
Glossa
.
Ordin
.
ad
Psal.
50.
6.
è
Castiodo●o
.
the
Glosse
,
out
of
Cassiodorus
)
he
had
told
the
truth
by
confessing
,
which
God
desires
more
than
sacrifice
:
therefore
he
intreates
for
helpe
.
speaker
W.
P.
Obiect
.
IV.
The
Prophets
of
God
,
when
the
people
are
threatned
with
the
plague
,
famine
,
sword
,
captiuitie
,
&c.
exhort
them
to
repent
and
to
humble
themselues
in
sackcloth
and
ashes
:
and
thereby
they
turned
away
the
wrath
of
God
that
was
then
comming
forth
against
them
.
Therefore
by
temporall
humiliation
,
men
may
escape
the
temporall
punishments
of
the
Lord
.
Answ.
Famine
,
sworde
,
banishment
,
the
plague
,
and
other
iudgements
sent
on
Gods
people
,
were
not
properly
punishments
of
sinne
,
but
onely
the
corrections
of
a
father
,
whereby
hee
humbled
them
that
they
might
repent
.
speaker
D.
B.
P.
Our
fourth
reason
the
Prophets
of
God
,
when
the
people
were
threatned
with
Famine
,
the
Sword
,
the
Plague
,
or
such
l●ke
punishments
for
their
sinnes
,
did
commonly
exhort
them
to
works
of
penance
,
as
fasting
,
prayer
,
haire-cloath
,
and
the
like
to
appease
Gods
wrath
,
iustly
kindled
against
them
:
which
being
performed
by
them
,
God
was
satisfied
.
So
(
for
example
sake
)
the
Niniuits
at
Ionas
preaching
,
doing
penance
in
sack-cloath
and
ashes
,
turned
away
the
sentence
of
God
against
them
.
M.
Perkins
answereth
,
that
famine
,
the
plague
,
and
such
like
scourge●
of
God
,
were
not
punishments
of
sins
,
but
corrections
of
a
Father
.
Reply
.
This
is
most
flat
against
a
thousand
expresse
texts
of
the
Scripture
:
which
declare
that
for
the
transgressions
of
Gods
commaundements
,
he
hath
sent
those
punishments
vpon
the
people
of
Israell
.
And
what
is
the
correction
of
a
Father
,
but
the
punishing
of
a
shrewde
sonne
for
some
fault
committed
,
yet
in
a
milde
sort
?
Or
doth
the
Schoolmaster
(
which
is
Caluins
example
)
whip
the
Scholler
,
or
strike
him
with
the
f●●ula
,
but
to
punish
him
for
some
fault
?
So
that
great
Rabbins
seeme
not
to
vnderstand
,
what
they
say
themselues
,
when
they
admit
those
scourges
of
God
to
be
the
corrections
of
a
Father
,
but
not
the
punishment
for
a
fault
.
As
though
Fathers
vsed
to
correct
those
sonnes
,
who
neuer
offended
them
:
Or
Masters
to
beat
such
Scholers
as
commit
no
faults
.
speaker
A.
W.
It
is
against
neuer
a
one
of
those
places
,
if
there
were
ten
thousand
of
them
.
Sinne
was
the
occasion
of
those
punishments
,
but
they
were
not
properly
punishments
for
sinne
to
any
of
the
people
,
who
were
pardoned
by
resting
vpon
Christs
satisfaction
through
faith
,
and
manifested
their
true
repentance
by
their
humiliation
.
And
such
is
the
correction
of
a
father
,
oftentimes
perhaps
more
seuere
,
than
some
punishment
of
a
Magistrate
;
yet
not
for
reuenge
and
satisfaction
,
but
properly
for
correction
and
admonition
.
You
much
mistake
the
matter
,
when
you
thinke
we
denie
that
they
are
laid
vpon
vs
for
sinne
,
and
,
because
of
your
owne
error
,
condemne
our
writers
of
not
vnderstanding
what
they
say
.
Correction
is
for
the
fault
,
but
not
to
satisfie
for
it
.
speaker
W.
P.
O●
thus
,
they
were
punishments
tending
to
correction
,
not
seruing
for
satisfaction
.
speaker
D.
B.
P.
But
saith
M.
Perkins
,
these
punishments
be
tending
to
correction
,
not
seruing
for
satisfaction
:
what
senselesse
ryming
is
this
?
By
due
correction
of
the
fault
,
the
party
is
satisfied
in
iustice
:
and
when
he
that
hath
offended
,
doth
abide
such
punishment
as
the
grieuousnes
of
his
offence
did
require
,
there
is
both
due
correction
of
the
offendour
,
and
due
satisfaction
vnto
the
party
offended
.
speaker
A.
W.
A
professed
scholler
might
know
how
to
make
difference
betwixt
rymes
&
figures
of
Rhetorike
.
Did
you
neuer
heare
of
Epistrophe
,
when
the
like
sound
is
repeated
in
the
clauses
of
sentences
?
It
is
very
like
Master
Perkins
did
not
regard
the
figure
,
but
hit
vpon
it
,
as
it
were
,
by
chance
.
Howsoeuer
,
it
is
not
a
ryme
;
because
the
vowels
in
the
syllables
,
which
haue
the
accent
,
are
diuers
.
Well
,
for
the
matter
you
answer
,
That
a
punishment
may
be
both
for
satisfaction
and
correction
.
What
then
?
Therfore
these
are
so
.
I
denie
the
consequence
;
because
(
if
I
may
repeate
the
same
answere
,
as
oft
as
you
bring
the
same
obiection
)
satisfaction
is
,
in
this
case
,
made
alreadie
by
Christ
for
as
many
as
truly
beleeue
in
him
.
speaker
W.
P.
And
the
punishments
of
God
are
turned
from
them
,
not
because
they
satisfie
the
iustice
of
God
in
their
owne
sufferings
,
but
because
by
faith
they
lay
hold
on
the
satisfaction
of
the
Messias
,
and
testifie
the
same
by
their
humiliation
and
repentance
.
speaker
D.
B.
P.
As
we
first
grant
that
all
satisfaction
hath
his
vertue
,
from
the
grace
of
God
,
dwelling
in
vs
,
which
is
giuen
vs
for
Christs
sake
:
so
to
say
that
Christs
satisfaction
taketh
away
all
other
satisfaction
,
is
iust
to
begge
the
principall
point
in
question
,
and
therefore
an
old
triuants
tricke
,
to
giue
that
for
a
finall
answere
,
which
was
set
in
the
beginning
to
be
debated
.
speaker
A.
W.
The
answerer
is
not
said
to
begge
the
question
,
but
the
replier
.
For
to
begge
the
question
,
is
to
take
that
for
a
proofe
which
is
in
question
.
Now
it
belongs
not
to
the
answerer
to
proue
,
but
to
the
replier
,
whose
person
in
this
argument
,
not
Master
Perkins
,
but
you
sustaine
.
speaker
D.
B.
P.
Looke
vpon
the
forenamed
example
of
the
Niniuits
,
of
whom
it
is
not
certaine
that
they
had
any
expresse
knowledge
of
the
Messias
,
and
therefore
were
farre
enough
off
from
laying
hold
on
his
satisfaction
.
But
most
certaine
and
euident
it
is
in
the
text
,
that
God
vpon
the
contemplation
of
their
workes
of
penance
,
tooke
compassion
on
them
,
and
was
satisfied
;
as
by
turning
away
the
threatned
subuersion
is
most
manifest
.
speaker
A.
W.
The
example
of
the
Niniuites
is
from
the
purpose
:
for
if
(
as
you
confesse
)
they
did
not
lay
hold
on
the
Messiahs
satisfaction
,
how
could
they
,
by
this
repentance
of
theirs
,
applie
this
satisfaction
of
his
to
the
purchasing
of
Gods
fauour
;
which
(
as
you
taught
vs
before
)
is
the
vse
of
your
satisfaction
?
Secondly
,
if
they
had
not
true
saith
in
the
Messiah
,
[
](A15735-e85720-b)r
r
Bellarm.
de
poenit
.
lib.
2.
cap.
12.
their
eternall
punishment
was
vnsatisfied
for
;
and
we
speake
of
that
satisfaction
which
is
made
for
the
temporall
,
after
the
eternall
is
discharged
.
From
this
,
and
such
like
examples
,
wee
may
conclude
,
that
God
sometimes
for
beares
to
lay
outward
iudgements
vpon
sinners
,
[
](A15735-e85730-b)s
s
1.
Reg.
21.
29
when
,
and
because
they
humble
themselues
:
but
that
these
men
made
satisfaction
to
God
,
either
by
applying
Christs
satisfaction
to
themselues
,
or
by
redeeming
the
temporall
punishment
,
remaining
after
the
pardon
of
the
eternall
,
or
by
making
God
amends
for
their
former
sinnes
,
neither
can
it
be
prooued
,
nor
(
I
thinke
)
you
,
vpon
better
aduice
,
will
affirme
.
speaker
W.
P.
Obiect
.
V.
Dan.
4.
24.
Daniel
giueth
this
counsell
to
Nabuchadnezar
,
redeeme
thy
sinnes
by
iustice
,
and
thine
iniquities
by
almes
deedes
.
Behold
(
say
they
)
almes
deedes
are
made
meanes
to
satisfie
for
mans
iniquities
.
speaker
D.
B.
P.
If
by
such
good
deeds
our
sinnes
may
be
redeemed
,
as
Holy
writ
doth
testifie
,
then
it
followeth
that
such
workes
yeeld
a
sufficient
satisfaction
for
them
,
for
redemption
signifieth
a
full
contentment
of
the
party
offended
,
as
well
as
satisfaction
.
speaker
A.
W.
This
example
of
Nebuchadnezzar
is
no
more
to
purpose
,
than
that
of
the
Niniuites
.
For
the
satisfaction
we
dispute
of
,
cannot
be
performed
by
any
,
but
him
that
hath
his
sinnes
forgiuen
,
in
respect
of
the
eternall
punishment
,
by
the
satisfaction
of
Christ
:
such
as
this
King
,
at
the
least
at
this
time
,
of
the
Prophets
counsell
was
not
.
speaker
W.
P.
Answ.
The
word
which
they
translate
to
redeeme
,
[
as
the
most
learned
in
the
Chaldie
tongue
with
one
consent
auouch
]
doth
properly
signifie
to
breake
off
,
as
if
the
Prophet
should
say
:
O
King
,
thou
art
a
mightie
Monarch
,
and
to
inlarge
thy
kingdome
thou
hast
vsed
much
iniustice
and
crueltie
,
therefore
now
repent
of
thine
iniquitie
,
and
breake
off
these
thy
sinnes
,
testifie
thy
repentance
by
doing
iustice
,
and
giue
almes
to
the
poore
whom
thou
hast
oppressed
.
Therefore
here
is
nothing
spoken
of
satisfaction
for
sinne
,
but
onely
of
testification
of
repentance
by
the
fruites
thereof
.
speaker
D.
B.
P.
To
Authours
in
the
aire
,
without
any
pressing
of
the
propriety
of
the
word
no
answere
can
be
giuen
.
speaker
A.
W.
Either
your
knowledge
and
reading
is
lesse
than
you
would
haue
it
thought
to
be
,
or
you
knew
this
answere
to
be
true
;
and
did
but
shift
it
off
,
that
you
might
not
seeme
to
Dan
4.
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Not
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
ouercome
.
The
word
indeed
is
hebrew
,
signifying
to
rub
,
and
so
to
breake
off
by
rubbing
.
It
is
properly
spoken
of
cattell
,
which
being
yoked
,
rub
against
a
tree
,
or
wall
,
or
some
other
hard
thing
,
till
they
haue
fretted
their
yoke
in
sunder
,
and
so
freed
themselues
.
Hence
is
that
speech
of
Gen.
27.
40.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isaac
to
Esau
:
Thou
shalt
rub
his
yoke
off
thy
necke
.
And
from
hence
it
is
,
that
the
word
signifies
to
redeeme
,
or
deliuer
;
yet
not
by
making
satisfaction
,
but
by
breaking
the
bonds
in
sunder
.
Seruants
haue
ruled
ouer
vs
,
saith
the
Prophet
,
and
Lament.
5.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
no
man
that
rids
vs
out
of
their
hands
.
So
Aaron
bids
the
people
to
take
or
breake
off
their
eare-rings
,
viz.
by
opening
the
ring
,
by
which
they
were
fastned
.
Agreeably
hereunto
Exod.
32.
2.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Prophet
in
this
place
aduiseth
the
King
to
breake
off
his
sinnes
,
which
held
him
captiue
,
and
so
to
free
himself
from
them
.
And
this
is
the
first
sense
of
the
word
;
as
it
appeares
also
in
the
Hebrew
Concordance
and
Dictionaries
.
Concor
.
l.
Haebraic
.
Pagnin
.
Auenar
.
Beside
,
the
onely
way
for
him
to
escape
the
iudgement
threatned
,
which
was
temporall
,
was
to
giue
ouer
those
sins
,
for
which
it
was
denounced
:
in
which
sense
hee
might
bee
said
to
redeeme
his
sinnes
,
in
respect
of
the
punishment
to
come
;
that
is
,
to
auoide
and
free
himselfe
from
the
euill
,
which
else
would
fall
vpon
him
.
speaker
D.
B.
P.
But
let
vs
admit
that
it
be
broken
off
;
his
sinne
not
being
co●etousnes
,
but
pride
and
lacke
of
acknowledging
al
Kingdomes
to
depend
vpon
God
as
the
text
it selfe
doth
specifie
.
To
breake
off
this
sin
by
almes
,
and
compassion
of
the
poore
,
is
nothing
else
but
by
such
workes
of
charitie
,
in
some
sort
to
satisfie
Gods
iustice
,
thereby
to
moue
him
to
take
compassion
of
him
.
speaker
A.
W.
The
chiefe
sinne
was
pride
of
his
owne
estate
;
the
next
to
it
,
and
issuing
from
it
,
oppression
of
many
people
:
of
that
[
](A15735-e86230-b)t
t
Dan.
4.
22.
24.
the
Prophet
spake
in
expounding
the
vision
;
here
hee
deales
with
him
about
the
other
,
willing
him
to
practise
the
contrarie
vertues
,
that
hee
might
so
escape
the
destruction
that
was
threatned
:
for
the
Prophet
knew
,
that
it
was
possible
,
euen
for
wicked
men
,
to
auoide
punishment
denounced
,
vpon
the
forsaking
of
their
outward
sinnes
,
whereby
they
had
prouoked
the
Lord
to
vse
those
threatnings
.
And
that
by
almesdeeds
we
are
cleansed
from
our
sinnes
,
our
Sauiour
Daniell
4.
Luc.
11.
himselfe
doth
teach
,
saying
.
Giue
almes
,
and
behold
all
things
are
cleane
vnto
you
.
speaker
A.
W.
That
almes
should
be
of
force
to
clense
men
from
their
sinnes
,
and
sinnes
of
a
different
nature
from
the
contrarie
to
almes
giuing
,
is
a
matter
that
hath
no
likelihood
of
truth
in
it
.
And
much
lesse
can
it
be
proued
by
that
place
of
[
](A15735-e86300-b)u
u
Luk.
11.
41.
S.
Luke
,
where
our
Sauiour
reproouing
the
hypocrisie
of
the
Pharisies
in
washing
so
carefully
before
meats
,
as
if
they
thought
themselues
otherwise
cleane
,
when
they
respected
not
what
wrong
they
did
,
and
what
extortion
they
vsed
,
exhorts
them
rather
to
purge
their
hearts
of
their
couetousnes
,
and
to
giue
to
the
poore
,
and
then
all
these
outward
things
,
meate
,
drinke
,
and
such
like
should
bee
cleane
,
and
●it
for
them
,
without
such
superstitious
washing
.
speaker
W.
P.
Obiect
.
VI.
Matth.
3.
2.
Doe
penance
:
and
bring
forth
fruits
worthy
of
penance
,
which
(
say
they
)
are
workes
of
satisfaction
inioyned
by
the
Priest
.
speaker
A.
W.
Our
sixt
,
Bring
forth
the
worthy
fruits
of
penance
.
That
is
,
doe
such
D.
B.
P.
Math.
3.
Luc.
3.
workes
,
as
become
them
who
are
penitent
.
Iohn
,
seeing
the
Pharisies
come
to
his
baptisme
,
exhorts
them
not
onely
to
make
shew
of
repentance
,
but
to
bring
foorth
fruites
,
[
](A15735-e86430-b)x
x
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
be
seeming
or
worthie
of
them
that
repent
.
The
same
is
otherwise
thus
exprest
,
[
](A15735-e86450-b)y
y
Act.
●6
.
20.
To
repent
and
turne
to
God
,
and
to
doe
workes
worthie
repentance
;
to
[
](A15735-e86470-b)z
z
Ephes.
4.
1.
walke
worthie
of
their
calling
.
But
for
the
interpretation
we
agree
in
sense
.
speaker
D.
B.
P.
Which
(
as
S.
Chrysostome
expoundeth
)
are
:
He
that
hath
stolen
away
Hom.
10.
in
Math.
another
mans
goods
let
him
now
giue
of
his
owne
:
he
that
hath
committed
fornication
,
let
him
abstaine
from
the
lawfull
company
of
his
owne
wife
,
and
so
forth
.
Recompensing
the
works
of
sinne
,
with
the
contrary
works
of
vertue
:
The
same
exposition
giueth
Saint
Gregorie
,
and
to
omit
all
others
,
Hom.
10.
in
Euang.
In
Psal
4.
venerable
Bede
interpreteth
them
thus
Mortifie
your
sinnes
by
doing
the
worthie
fruits
of
penance
,
to
wit
,
by
afflicting
your selues
so
much
for
euery
offence
,
as
worthy
penance
doth
require
,
which
will
be
a
sacrifice
of
iustice
,
that
is
,
a
most
iust
sacrifice
.
speaker
A.
W.
So
do
we
acknowledge
the
exposition
which
the
auncients
giue
of
it
,
though
we
thinke
the
exhortation
to
be
somewhat
larger
then
they
seeme
in
the
words
alleaged
,
to
make
it
:
for
it
comprehends
all
kind
of
holie
conuersation
,
not
only
the
change
of
the
grosse
outward
sinnes
,
which
we
doubt
not
was
their
meaning
also
,
as
it
is
manifest
by
Chrysostome
in
[
](A15735-e86640-b)a
a
Chrysost.
ad
Math
hom.
10
that
place
you
bring
,
who
describes
the
repentance
that
he
speakes
of
to
be
not
only
a
leauing
of
our
former
sinnes
,
but
a
fulfilling
of
good
works
,
which
he
proues
by
that
place
of
the
Psalme
,
[
](A15735-e86650-b)b
b
Psal
37.
Eschue
euill
and
do
good
:
and
[
](A15735-e86670-b)c
c
Chrysost.
ad
Math.
hom.
11.
expounding
those
words
,
bring
forth
fruits
&c.
It
is
not
enough
saith
Iohn
to
flie
from
naughtines
,
vnlesse
we
betake
our selues
to
the
practice
of
well
doing
.
You
see
what
he
saith
(
quoth
Theophylact
)
that
we
must
not
only
auoid
euill
,
but
also
bring
forth
the
fruit
of
vertue
.
To
which
he
addes
for
proofe
that
place
of
the
Psalme
.
Yea
we
refuse
not
that
of
[
](A15735-e86700-b)d
d
Beda
ad
Psalm
.
4.
&
ad
Math.
3.
&
ad
Luc.
3.
Bede
,
for
it
is
indeed
a
sacrifice
fit
for
vs
in
iustice
to
offer
,
that
our
repentance
be
answerable
in
proportion
to
our
sinnes
.
But
what
is
all
this
to
prooue
,
that
there
remaines
tempo
all
paine
to
be
endured
,
whereby
Gods
wrath
may
be
satisfied
?
especially
when
as
Chrysostome
saith
plainely
,
that
Iohn
perswading
the
people
to
repentance
,
did
it
not
that
they
might
be
punished
,
but
that
being
made
humble
by
repenting
,
and
condemning
themselues
,
because
of
their
sinnes
,
they
might
come
to
the
gift
of
pardon
.
speaker
W.
P.
Answ.
This
text
is
absurd
:
for
the
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
thus
much
,
change
your
mindes
from
sinne
to
God
,
and
testifie
it
by
good
workes
,
that
is
,
by
doing
the
duties
of
the
morall
lawe
:
which
must
bee
done
,
not
because
they
are
meanes
to
satisfie
Gods
iustice
for
mans
fine
,
but
because
they
are
fruites
of
that
faith
and
repentance
which
lies
in
the
heart
.
speaker
D.
B.
P.
Reply
.
His
answere
is
most
absurd
,
for
we
argue
out
of
these
words
(
Worthy
fruits
of
penance
.
)
And
he
answereth
to
the
word
going
before
,
repent
:
which
we
vse
not
against
them
and
for
his
glose
or
testifying
our
repentance
,
is
sufficiently
confuted
,
by
the
Fathers
before
alleaged
.
speaker
A.
W.
Surely
a
reasonable
man
might
well
thinke
that
you
that
hold
a
necessitie
of
satisfaction
,
and
bring
that
text
,
did
ground
your
argument
vpon
Iohns
charge
to
do
penance
.
The
authors
alleaged
do
not
confute
that
interpretation
,
by
bringing
another
,
which
is
not
〈◊〉
●…ty
to
it
,
at
the
least
we
denie
your
consequence
vpon
their
words
.
And
S.
Iohn
expresly
maketh
them
the
meanes
to
esca●…
wrath
D.
〈◊〉
.
〈◊〉
.
of
God
:
saying
,
that
the
〈◊〉
was
set
to
the
●…ose
of
the
●rie
,
and
vn
lesse
by
worthy
fruits
of
penan●…
they
〈◊〉
God
,
they
〈◊〉
●e
〈◊〉
vp
,
and
cast
into
hell
fire
:
and
〈◊〉
h●…
confute
the
●aying
●…d
on
Christs
satisfaction
by
faith
:
saying
〈◊〉
w●●l
not
helpe
you
to
say
th●●
yee
are
the
Sonnes
of
Abraham
,
w●o
was
●…her
of
all
true
beleeueis
:
as
much
as
if
he
had
said
,
trust
not
to
your
faith
hand
off
yee
generation
of
vipers
.
For
notwithstanding
yee
be
the
Sonnes
of
the
faithfull
,
vnlesse
yee
amend
your
liues
,
and
for
the
euill
works
,
which
ye
haue
deno●…
tofore
,
make
recompence
,
and
satisfie
the
iustice
of
God
with
good
,
y●●
shall
be
cast
into
hell
fire
.
speaker
A.
W.
Neither
doth
Iohn
speake
of
any
satisfaction
for
the
temporall
punishment
after
the
pardon
of
the
eternall
,
but
threatens
them
with
euerlasting
damnation
,
except
they
bring
forth
the
fruits
of
repentance
,
as
well
as
make
a
profession
of
it
,
by
being
baptised
,
so
that
if
satisfaction
be
required
in
those
words
,
d●●btles
it
is
that
satisfaction
which
may
free
them
from
hell
fire
:
but
that
(
you
confesse
)
is
not
to
be
performed
by
euery
man
,
for
himselfe
,
but
by
Christ
,
for
all
that
trust
in
him
.
To
whom
seemes
he
to
confute
the
very
matter
of
all
his
preaching
?
not
to
[
](A15735-e86980-b)e
e
Beda
vbi
supra
.
Bede
,
who
in
the
place
alleaged
by
you
tels
vs
,
that
Iohn
exhorts
the
Pharises
to
humilitie
,
who
were
so
proude
because
they
were
Abrahams
children
,
that
they
would
not
confesse
themselues
to
be
sinners
:
nor
to
[
](A15735-e87010-b)f
f
Lyea
,
at
Matt.
3.
Lyra
,
who
writes
thus
,
Because
the
Pharises
&
Lawyers
refused
Abrahams
faith
of
Christ
,
therefore
they
lost
the
name
of
Abrahams
sonnes
.
And
certainely
it
had
bin
against
reason
for
Iohn
to
haue
disswaded
the
Saduces
and
Pharises
from
trusting
in
Christ
,
as
well
because
it
was
his
especiall
commission
to
perswade
men
by
all
meanes
to
beleeue
in
Christ
,
as
also
for
that
there
was
not
the
least
cause
of
suspition
,
that
they
would
be
[
](A15735-e87060-b)g
g
Math.
11
,
28
,
Ioan.
6.
35
too
forward
to
trust
in
him
,
who
had
so
strong
a
perswasion
of
their
owne
righteousnes
,
that
they
could
find
no
want
of
his
help
.
speaker
W.
P.
Obiect
.
VII
.
2.
Cor.
7.
10.
Paul
setteth
downe
sundrie
fruites
of
repentance
:
whereof
the
last
is
reuenge
,
whereby
repentant
persons
punish
themselues
,
thereby
to
satisfie
Gods
iustice
for
the
temporall
punishment
of
their
sinnes
.
Answ.
A
repentant
sinner
must
take
reuenge
of
himselfe
,
and
that
is
onely
to
vse
all
meanes
which
serue
to
subdue
the
corruption
of
his
nature
,
to
bridle
carnall
affections
and
to
mortifie
sinne
:
and
these
kind
of
actions
are
restrainments
properly
,
and
not
punishments
:
and
are
directed
against
the
sinne
,
and
not
against
the
person
.
speaker
D.
B.
P.
The
7.
obiection
with
M.
Perkins
.
Paul
setteth
downe
sundry
fruits
of
repentance
,
whereof
one
is
reuenge
,
whereby
repentant
persons
punish
2.
Co.
7.
10.
themselues
to
satisfie
Gods
iustice
,
for
the
temporall
punishment
of
their
sins
.
M.
Perkins
answereth
.
A
repentant
sinner
must
take
vengeance
of
himselfe
,
and
that
is
,
to
vse
all
meanes
to
subdue
the
corruption
of
nature
,
and
to
bridle
carnall
affections
,
which
kind
of
actions
are
restrainements
properly
,
but
no
punishments
,
directed
against
the
sinne
,
but
not
against
the
person
.
Reply
.
I
neuer
saw
any
writer
so
contradict
himselfe
,
and
so
dull
,
that
he
doth
not
vnderstand
his
owne
words
.
If
this
subduing
of
our
corrupt
It
this
he
whom
you
so
commended
in
the
beginning
?
nature
,
be
restrainments
only
from
sinne
hereafter
,
and
not
also
punishments
of
sin
past
,
how
then
doth
the
repentant
sinner
take
vengeance
of
himselfe
,
which
you
affirme
that
he
must
doe
?
Reuenge
as
euery
simple
body
knoweth
,
is
the
requitall
of
euill
past
:
We
grant
that
all
satisfaction
is
directed
against
sinne
,
and
not
against
the
person
,
but
for
the
great
good
of
the
man
,
albeit
that
for
a
season
it
may
afflict
,
both
his
body
and
mind
too
,
as
S.
Paules
former
Epistle
did
the
Corinthians
.
speaker
A.
W.
If
he
vnderstood
not
his
owne
words
,
he
is
like
to
haue
small
help
of
you
,
who
either
cannot
,
or
will
not
conceiue
his
meaning
aright
.
The
reuenge
that
a
sinner
must
take
of
himselfe
is
(
saith
Master
Perkins
)
to
vse
all
good
meanes
which
serue
to
subdue
his
corruption
:
but
this
is
not
properly
a
punishment
of
the
person
,
against
whom
it
is
not
directed
,
but
against
the
sinne
,
wherein
now
lyes
the
contradiction
?
for
sooth
because
reuenge
is
a
requitall
of
euill
past
,
therefore
the
sinner
in
his
reuenge
,
punisheth
himselfe
for
his
sinne
.
But
Master
Perkins
hath
alreadie
answered
,
that
the
reuenge
the
Apostle
speakes
of
,
is
of
an
other
kind
,
being
directed
to
the
reformation
of
the
partie
,
not
to
the
punishing
of
him
.
It
is
called
reuenge
,
because
the
Corinthians
vsed
the
same
meanes
for
the
reforming
of
themselues
,
that
men
commonly
do
when
they
reuenge
.
If
this
word
reuenge
would
not
beare
this
interpretation
(
which
you
haue
not
proued
nor
can
prooue
)
yet
were
not
Master
Perkins
guiltic
of
contradiction
,
or
not
vnderstanding
his
owne
words
,
but
only
of
mistaking
the
sense
of
the
word
.
speaker
D.
B.
P.
But
this
sorrow
being
according
vnto
God
,
doth
much
benefit
the
The
text
speaketh
not
of
appeasing
Gods
wrath
.
person
,
as
the
Apostle
declareth
.
For
besides
this
reuenge
taken
on
himselfe
to
appease
Gods
wrath
,
it
breedeth
(
as
it
is
in
the
text
following
)
in
our
corrupt
nature
,
that
loueth
not
such
chasusement
,
A
feare
to
returne
to
sinne
,
least
it
be
againe
punished
.
For
where
there
is
no
feare
of
paines
,
and
much
pleasure
,
thither
our
corruption
will
runne
headlong
.
It
stirreth
vp
also
in
vs
,
Indignation
against
sinne
,
and
all
the
wicked
instruments
of
it
,
A
defence
and
clearing
of
our selues
,
with
the
honester
fort
,
And
an
emulation
,
and
desire
to
she
as
farie
from
sinne
as
other
our
equals
,
and
consequently
,
A
loue
of
vertue
and
honest
life
,
which
freeth
vs
from
that
sorrow
and
all
other
troublesome
passions
,
all
which
are
plainly
gathered
out
of
the
same
text
of
Saint
Paul
.
speaker
A.
W.
Let
vs
put
the
case
to
your
liking
,
that
this
reuenge
was
a
requit
all
of
euill
past
,
will
it
follow
thereupon
that
therefore
they
did
it
to
satisfie
God
for
the
temporall
punishment
which
otherwise
they
were
to
haue
indured
:
I
trow
not
,
your
[
](A15735-e87510-b)h
h
Glossa
Interlin
.
ad
2.
Cor.
7.
11.
glosse
reserres
it
to
their
care
to
punish
sinne
,
not
to
satisfie
by
punishing
,
that
they
might
shew
they
mislikt
and
hated
sinne
,
because
(
saith
the
Glosse
)
you
punish
euen
your selues
when
you
sinne
,
since
you
punish
(
saith
another
[
](A15735-e87540-b)i
i
Lyra
ad
2.
Cor.
7.
Glosse
)
your
owne
sinnes
,
and
especially
(
since
you
punish
)
[
](A15735-e87560-b)k
k
Aliena
potissimum
.
other
mens
.
But
if
it
were
for
satisfaction
,
a
man
would
punish
his
owne
especiallie
,
that
he
might
auoid
a
greater
iudgement
.
Your
ordinary
Glosse
applies
that
reuenge
to
the
sinne
of
the
incestuous
person
.
You
haue
shewed
(
saith
the
[
](A15735-e87590-b)m
m
Glossa
Ordin
.
ad
2.
Cor.
7.
11.
Glosse
)
by
punishing
him
that
committed
the
incest
,
that
[
](A15735-e87610-b)n
n
Incontaminatos
.
you
were
vndefiled
:
so
doth
[
](A15735-e87630-b)o
o
Caretan
.
ad
2.
Cor
7.
Caietan
also
expound
it
,
This
(
saith
he
)
was
the
last
effect
against
the
incestuous
person
,
for
they
vsed
reuenging
iustice
in
excommunicating
him
:
so
[
](A15735-e87670-b)p
p
Chrysostom
.
Theophylact.
Hieronymab
.
Chrysostome
,
You
punished
them
that
had
sinned
against
the
lawes
of
God
,
so
Theophylact
,
so
Ierome
.
speaker
W.
P.
Lastly
they
make
three
works
of
satisfaction
,
praier
,
fasting
,
and
almes
deedes
.
For
the
first
it
is
meere
foolishnesse
to
thinke
,
that
man
by
praier
can
satisfie
for
his
sinnes
.
speaker
D.
B.
P.
That
praier
doth
appease
Gods
iustice
,
and
obtaine
pardon
,
God
himselfe
is
witnes
,
saying
.
Call
vpon
me
in
the
day
of
tribulation
,
and
J
will
deliuer
Psal.
49.
thee
.
Prayer
cannot
be
made
without
saith
in
Gods
power
,
and
hope
in
his
goodnes
,
and
therfore
must
needs
be
pleasing
in
Gods
sight
:
by
prayer
we
humble
our selues
before
God
,
and
acknowledge
his
omnipotencie
,
and
our
infirmity
.
By
prayer
we
lament
with
bitter
teares
our
owne
ingratitude
,
folly
and
wickednes
,
and
bewaile
the
grieuousnes
of
our
sinnes
:
such
prayer
made
King
Dauid
(
as
his
Psalmes
do
testify
)
water
his
couch
with
teares
,
making
them
his
food
day
and
night
:
and
by
them
he
satisfied
for
his
former
offences
.
So
did
a
farre
greater
sinner
then
he
,
King
Manasses
:
who
falling
into
tribulation
,
prayed
vnto
This
of
satisfying
is
quite
beside
the
text
.
a.
Paral.
33.
Of
prayer
,
fasting
,
and
alms-giuing
.
See
12.
Art.
par.
2.
art.
2.
C.
the
Lord
his
God
,
and
did
great
penance
before
the
God
of
his
Fathers
,
and
prayed
,
and
entreated
earnestly
,
and
God
heard
his
prayer
,
and
brought
him
backe
againe
to
Ierusalem
into
his
Kingdome
.
speaker
A.
W.
God
pardons
sinners
that
call
vpon
him
for
mercie
and
deliuerance
,
therefore
their
prayers
appease
his
iustice
.
There
is
no
shew
of
truth
in
this
consequence
.
What
though
true
prayer
please
God
?
doth
it
therefore
satisfie
his
iustice
?
Whom
doth
it
not
please
,
that
hee
which
hath
offended
,
should
craue
pardon
?
yet
is
not
this
a
satisfaction
to
iustice
.
Dauid
and
Manasses
lamented
their
sinnes
,
and
called
vpon
God
for
mercie
,
but
what
scripture
saith
,
they
satisfied
for
their
sinnes
by
so
doing
?
It
were
an
easy
matter
to
satisfie
iustice
,
if
intreating
pardon
would
make
satisfaction
.
speaker
W.
P.
It
is
all
one
as
if
they
had
said
,
that
a
begger
by
asking
of
almes
should
deserue
his
almes
:
or
,
that
a
debter
by
requesting
his
creditour
to
pardon
his
debt
,
should
thereby
pay
his
debt
.
speaker
D.
B.
P.
A
begger
doth
not
deserue
his
almes
;
because
he
makes
not
this
former
kind
of
prayer
,
[
](A15735-e87980-b)*
*
Such
as
your
Aue-maries
Hudled
vp
.
but
the
short
fleight
one
of
the
Protestants
from
the
lippes
outward
:
The
like
we
say
of
a
debter
,
whose
creditor
being
a
needie
man
,
will
not
be
paid
without
mony
,
but
God
who
needs
none
of
our
goodnes
,
highly
esteemeth
of
a
humble
and
contri●e
hart
,
grieued
much
for
hauing
sinned
in
the
sight
of
God
,
and
humbly
suing
vnto
him
for
pardon
.
To
such
a
one
he
said
.
Did
I
not
forgiue
thee
all
thy
debt
,
because
thou
besough
est
me
.
Math.
18.
speaker
A.
W.
Belike
then
if
a
begger
do
intreat
an
almes
from
his
heart
,
by
a
set
speach
,
as
long
as
one
of
your
Auemaryes
,
he
deserues
that
he
asks
.
If
he
deserue
it
,
it
is
small
charitie
to
giue
it
,
and
iniustice
not
to
gide
it
.
What
if
the
creditor
be
not
a
needy
man
,
and
would
be
content
to
be
paid
his
debt
by
a
dayes
labour
,
which
,
vpon
the
mans
intreatie
he
releaseth
also
,
doth
the
detter
satisfie
by
intreating
?
God
forgiues
vpon
intreatie
,
therefore
intreating
makes
satisfaction
.
These
loose
consequences
fall
asunder
of
themselues
without
touching
.
speaker
W.
P.
Secondly
,
fasting
is
a
thing
indifferent
,
of
the
same
nature
with
eating
and
drinking
and
of
it selfe
conferreth
nothing
to
the
obtainement
of
the
kingdome
of
heauen
,
no
more
then
eating
and
drinking
doth
.
speaker
D.
B.
P.
What
an
Epicurian
,
and
fleshly
Doctrine
is
this
?
Why
then
did
the
It
is
one
thing
to
say
fasting
pleaseth
God
,
another
to
say
it
satisfieth
for
sinne
.
Math.
6.
Niniuits
fast
,
put
on
sack
cloath
,
and
lie
on
the
ground
(
all
which
bodily
afflictions
are
reduced
to
fasting
)
rather
then
eate
,
and
drinke
,
and
presume
of
Gods
mercie
,
if
the
one
had
bin
as
acceptable
to
God
as
the
other
?
Why
is
S.
Iohn
Baptist
commended
for
his
rough
garments
and
thinne
diet
,
if
cherishing
the
flesh
please
God
as
well
,
as
punishing
of
it
?
Christ
saith
expressely
.
That
if
we
fast
in
secret
,
his
heauenly
Father
will
repay
vs
openly
:
Will
he
reward
eating
,
and
drinking
so
liberally
?
but
of
falling
we
shall
haue
a
whole
Chapter
hereafter
.
Therefore
Briefely
I
here
conclude
,
that
this
Doctrine
tendeth
to
the
establishment
of
the
Kingdome
of
Atheists
and
Epicures
,
whose
sweet
speech
is
.
Let
vs
eate
,
and
let
vs
drinke
,
for
after
death
there
is
no
pleasure
.
True
:
for
such
Belly-gods
and
th●●
followers
.
speaker
A.
W.
What
a
bad
practise
and
foolish
question
are
these
of
yours
?
Master
Perkins
saith
,
that
fasting
(
of
it selfe
)
conferres
no
more
to
the
obtaining
of
heauen
,
then
eating
doth
.
You
leaue
out
the
principall
point
in
reporting
his
opinion
,
and
then
you
aske
,
why
the
Niniuits
fasted
,
if
eating
be
as
acceptable
to
God
(
you
must
adde
,
of
it selfe
)
as
fasting
?
because
though
of
it selfe
it
pleased
not
God
,
yet
as
part
of
repentance
it
doth
when
it
shewes
humiliation
and
sorrow
.
But
they
might
haue
fasted
long
inough
,
without
being
humbled
,
and
haue
bin
neuer
awhit
the
neerer
for
it
.
But
let
it
be
granted
,
that
fasting
did
please
God
(
of
it selfe
)
as
prayer
doth
,
will
you
thereupon
conclude
that
therefore
it
satisfies
Gods
iustice
?
Proue
the
consequence
;
Iohn
Baptist
is
described
to
haue
liued
vpon
such
meate
as
the
place
where
he
abode
did
ordinarily
afford
,
but
it
is
not
said
that
he
vsed
a
thin
diet
,
much
lesse
is
he
commended
for
it
,
as
if
the
thing
(
of
it selfe
)
had
pleased
God
.
It
was
fit
for
him
,
by
the
extraordinarie
direction
of
Gods
spirit
,
to
follow
such
an
austere
course
of
life
,
not
to
satisfie
for
any
punishment
,
but
[
](A15735-e88250-b)q
q
Luk.
7.
31.
32.
33.
to
make
the
Israelites
the
more
carefully
attend
so
extraordinary
a
mans
preaching
.
The
[
](A15735-e88260-b)r
r
Math.
6.
18.
reward
that
God
will
giue
to
them
that
in
priuate
repent
of
their
sinnes
with
fasting
,
is
not
because
fasting
(
of
it selfe
)
pleaseth
him
,
but
for
that
such
fasting
is
part
of
their
repentance
.
speaker
W.
P.
Thirdly
and
lastly
almes
deedes
cannot
be
works
of
satisfaction
for
sinnes
.
For
when
wee
giue
them
as
we
ought
,
wee
doe
but
our
dutie
,
whereunto
wee
are
bound
.
And
we
may
as
well
say
,
that
a
man
by
paying
one
debt
may
discharge
another
:
as
to
say
that
by
doing
his
dutie
he
may
satisfie
Gods
iustice
for
the
punishment
of
his
sinnes
.
These
we
confesse
be
fruits
of
faith
,
but
yet
are
they
no
workes
of
satisfaction
:
but
the
onely
and
all-sufficient
satisfaction
made
to
Gods
iustice
for
our
sins
,
is
to
bee
found
in
the
person
of
Christ
,
being
procured
by
the
merit
of
his
death
,
and
his
obedience
.
And
thus
our
doctrine
touching
satisfaction
is
cleared
:
and
it
is
to
be
learned
carefully
of
our
common
people
,
because
the
opinion
of
humane
satisfaction
is
naturall
,
and
sticks
fast
in
the
heart
of
naturall
men
.
Hereupon
when
any
haue
sinned
,
and
feele
touch
of
conscience
any
way
,
their
manner
is
,
then
to
performe
some
outward
humiliation
and
repentance
,
thinking
thereby
to
stop
the
mouth
of
conscience
,
and
by
doing
some
ceremoniall
duties
to
appease
the
wrath
of
God
for
their
sinnes
.
Yea
,
many
thinke
to
satisfie
Gods
iustice
by
repeating
the
Creede
,
the
Lords
prayer
,
and
the
tenne
Commandements
,
so
foolish
are
they
in
this
kinde
.
speaker
A.
W.
A
man
might
suppose
,
that
this
man
were
pretely
well
seene
in
Carolo
D.
B.
P.
That
is
for
you
trauailers
.
Bussone
,
that
thus
ruffleth
in
graue
matters
with
his
simple
Similes
.
If
the
similies
were
as
simple
as
your
answers
to
them
,
a
man
should
lose
both
his
time
and
his
labour
to
reade
either
of
them
,
shew
their
vnfitnes
for
the
purpose
,
if
you
can
.
speaker
D.
B.
P.
That
Almesdeeds
redeeme
our
sinnes
,
purge
vs
from
them
,
and
make
And
already
answered
.
Serm.
de
opere
&
eleenios
.
all
things
clean
vnto
vs
,
hath
bin
already
proued
out
of
holy
scriptures
,
I
will
ioyne
thereunto
this
one
testimonie
of
that
worthy
Maityr
Saint
Cyprian
.
Our
frailtie
could
not
tell
what
to
doe
,
vulesse
the
goodnes
of
God
,
by
teaching
vs
the
workes
of
iustice
and
mercy
,
had
shewed
vs
a
certaine
way
of
preseruing
our
saluation
,
which
is
,
that
with
Almesdeeds
we
might
wash
cleane
away
the
filth
of
sins
,
which
we
had
contracted
after
Baptisme
.
The
holie
Ghost
speaketh
in
the
Scripture
,
and
saith
.
Sinnes
are
purged
by
almesdeeds
and
saith
.
speaker
A.
W.
Cyprian
intending
to
exhort
all
men
to
almes
deeds
,
is
somewhat
too
farre
caried
with
his
earnestnes
to
perswade
,
especiallie
since
he
ascribes
to
it
the
purging
of
sin
,
whereas
it
can
reach
no
farther
at
the
vttermost
by
your
doctrine
,
then
to
satisfie
for
the
temporall
punishment
.
His
proofe
[
](A15735-e88500-b)s
s
Prou.
15.
27.
out
of
scripture
is
not
there
to
be
found
,
for
though
your
vulgar
translation
haue
it
,
yet
it
is
not
in
the
originall
,
nor
in
your
[
](A15735-e88510-b)t
t
Interlin
.
bibl.
Arias
Mont.
Chald.
paraphr
.
Vatablus
.
interlinear
Bible
,
nor
in
Montanus
,
nor
in
the
Chaldee
Paraphrase
,
nor
in
Vatablus
.
The
Greek
seemes
to
haue
had
it
added
out
of
the
[
](A15735-e88540-b)u
u
Tobi.
4.
11.
Apocryphall
.
speaker
D.
B.
P.
Now
to
M.
Perkins
Simile
.
We
deny
that
a
man
is
bound
to
giue
all
the
almes
that
he
can
:
We
are
bound
to
giue
that
which
we
may
well
spare
,
when
there
is
great
want
:
But
almes
(
which
is
a
part
of
satisfaction
)
is
not
giuen
out
of
our
superfluity
,
but
spared
from
our
necessarie
vses
.
And
is
many
times
bestowed
,
when
there
is
no
such
great
need
,
vpon
building
Schooles
,
Colledges
,
Hospitals
,
and
Chappels
,
And
this
may
Whom
may
it
serue
?
No
reasonable
man
.
serue
to
answere
M.
Perkins
Similes
against
these
three
workes
of
satisfaction
:
If
any
man
desire
to
know
why
wee
make
speciall
reckoning
of
these
three
workes
,
it
is
principally
for
two
causes
:
First
,
we
being
to
satisfie
,
must
performe
it
with
such
things
,
as
be
our
owne
,
which
be
of
three
sorts
,
either
they
belong
to
our
soule
,
or
to
our
body
,
or
to
our
externall
goods
;
the
goods
of
our
mind
,
we
offer
to
God
by
prayer
,
by
fasting
,
and
other
bodily
discipline
,
we
exhibite
vnto
him
,
A
liuing
hoast
,
holy
and
pleasing
God
.
By
Almesdeeds
we
make
him
an
agreeable
present
Rom.
12.
1.
of
our
goods
.
Secondly
,
all
sinne
as
S.
Iohn
teacheth
,
may
be
reduced
1.
Epist.
2.
to
three
principall
heads
.
The
concupiscence
of
the
flesh
:
that
is
heacherie
,
which
is
cooled
by
fasting
and
such
like
afflicting
of
the
bodie
;
Concupiscence
of
the
eyes
,
Couetousnes
,
which
is
purged
and
chased
away
by
almesdeeds
:
And
pride
of
life
,
which
is
suppressed
by
humble
prayer
,
and
often
meditation
of
our
owne
miseries
.
speaker
A.
W.
When
we
giue
almes
,
as
we
ought
(
saith
Master
Perkins
)
we
doe
but
our
dutie
.
You
answer
,
that
we
are
not
bound
to
giue
all
the
almes
we
can
.
Is
this
to
gainsay
him
?
We
are
bound
to
spare
,
euen
from
our
necessarie
vse
,
when
the
necessitie
of
our
brethren
requires
it
.
He
that
hath
no
more
meate
than
to
fill
his
owne
belly
,
is
bound
to
giue
his
brother
part
of
it
,
if
he
see
him
readie
to
starue
.
As
for
other
giuing
,
when
we
cannot
spare
that
wee
giue
,
and
there
is
no
necessitie
,
it
is
so
farre
from
being
a
satisfaction
for
old
sins
,
that
it
is
a
committing
of
new
.
But
whence
comes
this
distinction
?
It
is
not
either
in
Cyprian
,
or
in
Toby
,
or
that
place
thrust
into
the
book
of
Toby
.
And
out
of
question
it
was
not
Daniels
meaning
,
that
King
Nebuchadnezzar
should
giue
to
the
poore
,
so
that
he
should
come
into
want
himselfe
by
giuing
;
Neither
(
I
thinke
)
can
you
prooue
it
was
our
Sauiours
meaning
,
when
he
exhorted
the
Pharisies
to
almes
deedes
.
But
doe
you
not
perceiue
that
you
marre
all
by
this
doctrine
?
Who
will
giue
any
thing
at
his
death
to
your
Monasteries
,
if
he
may
not
by
giuing
make
some
satisfaction
?
And
what
satisfaction
▪
can
then
be
made
,
when
a
man
giues
all
of
superfluitie
,
as
hauing
need
of
nothing
?
There
must
be
some
helpe
thought
on
for
this
matter
,
or
all
will
be
naught
.
That
which
followes
,
presumes
there
must
be
satisfaction
made
,
and
shewes
why
you
thinke
those
the
fittest
meanes
for
to
satisfie
by
.
But
where
the
foundation
is
ouerthrowne
,
what
shall
wee
neede
to
thrust
at
the
building
.
Onely
I
will
adde
here
in
the
end
of
this
discourse
,
a
few
,
of
many
meanes
,
for
the
procuring
of
pardon
by
satisfaction
.
Pope
Iohn
the
22.
granted
seuen
hundred
yeeres
of
pardon
to
euery
one
,
that
should
kisse
three
times
the
measure
of
our
Ladies
foote
(
as
Pardon
.
700.
yeares
.
you
call
her
)
and
should
say
deuoutly
three
Auemaries
to
her
blessed
honour
and
worship
.
The
measure
is
to
be
had
in
Spayne
,
printed
together
with
the
graunt
of
pardon
,
I
haue
caused
it
to
be
printed
and
inserted
in
this
place
.
Monstra
te
esse
Matrem
:
sumat
per
te
preces
.
Qui
〈◊〉
nobis
N●…
tus
tulit
〈◊〉
se
tuus
.
Shew
thy selfe
to
be
a
Mother
:
let
him
by
thy
mediation
receiue
our
prayers
.
Who
f●…
our
sak●…
vouchs●…
to
be
th●…
Sonne
.
El
Papa
Iuan
22.
Concedio
a
quien
besare
esta
medida
tres
vezos
,
y
rezare
tres
Aue
Marias
deuotamente
,
a
su
bendito
honor
y
reuerencia
,
gana
setecientos
annos
de
perdon
.
Y
es
libre
de
muchos
peligros
.
Teniendo
la
Bula
de
la
santa
Cruzada
.
Impressa
con
licencia
.
Dirigida
a
la
deuocion
del
Cauallero
de
Gracia
.
Pope
Iohn
the
22.
granted
to
euery
one
,
that
shal
kisse
this
measure
three
times
,
and
shall
say
three
Aue-Maries
deuoutelie
to
her
honour
and
worship
,
to
haue
seuen
hundred
yeeres
of
pardon
;
and
to
be
free
from
many
dangers
;
alwaies
prouided
that
he
haue
the
Bull
of
the
holy
Cruzada
.
Printed
by
authoritie
,
directed
to
the
deuotion
of
the
Knight
of
Grace
.
Sixtus
the
4.
granted
to
all
them
that
deuoutly
say
a
short
Horae
Virginis
Mariae
ad
vsum
Sarisburiensis
Ecclesiae
.
Fol.
42.
a.
Yeares
11000.
Fol.
38.
b.
prayer
(
beginning
Aue
Maria
mater
Dei
)
before
the
image
of
our
Ladie
,
the
summe
of
eleuen
hundred
yeeres
of
pardon
.
He
that
shall
deuoutly
say
that
prayer
(
Obsecro
te
Domina
)
&c.
before
our
Ladie
of
Pitie
,
she
will
shew
him
her
blessed
visage
,
and
warne
him
the
day
and
houre
of
his
death
,
and
in
his
last
end
the
Angels
of
God
shall
yeeld
his
soule
to
heauen
,
and
he
shall
obtaine
fiue
hundred
yeeres
,
and
so
many
Lents
of
pardon
,
Yeares
500.
Lents
.
500.
granted
by
fiue
Popes
.
Enough
for
failing
.
Sixtus
the
Pope
to
euery
one
(
being
in
the
state
of
grace
,
which
Fol.
45.
a.
must
be
obserued
)
that
shall
say
(
in
the
morning
,
after
three
tellings
of
the
Aue-bell
)
three
times
the
whole
salutation
of
our
Ladie
,
granted
for
euery
time
so
doing
,
of
the
spirituall
treasure
of
holy
Church
three
hundred
daies
of
pardon
.
Toties
quoties
.
Daies
300.
toties
quoties
.
Fol.
50.
b.
Deliuer
15.
souls
of
Purgatory
,
Conuert
15.
finners
.
Confirme
15.
righteous
.
Fol.
54
a.
Yeares
32755.
These
be
fist●●ene
Oos
,
which
S.
Briget
was
wont
to
say
,
&c.
who
so
say
these
a
whele
yeere
,
shall
deliuer
fifteene
soules
out
of
Purg●…
of
his
next
kinred
,
and
conuert
other
fifteene
sinners
to
goodlife
,
and
other
fifteene
righteous
men
of
his
kinde
,
shall
perseuere
in
good
life
.
To
all
them
,
that
before
this
Image
of
Pitie
,
deuoutly
say
fiue
Pater
nosters
,
and
fiue
Aues
,
and
a
Credo
,
pitiously
beholding
these
armes
of
Christs
passion
,
are
granted
thirtie
two
thousand
,
seuen
hundred
,
fiftie
fiue
yeeres
of
pardon
.
Sixtus
the
4.
made
the
fourth
and
fifth
prayers
,
and
hath
[
](A15735-e89160-b)*
*
Caused
his
pardon
to
be
bulled
.
Fol.
58.
a.
Daies
3000.
for
deadly
sinnes
.
Yeares
10000.
done
bulled
his
foresaid
pardon
.
Iohn
the
22.
hath
granted
to
all
,
that
deuoutly
say
this
prayer
,
after
the
eleuation
of
our
Lord
Iesus
Christ
,
three
thousand
daies
of
pardon
for
deadly
sinnes
.
Boniface
the
6.
granted
tenne
thousand
yeeres
of
pardon
,
vpon
the
saying
of
another
prayer
,
betweene
the
eleuation
,
and
the
three
Agnus
Deis
.
Sixtus
the
4.
hath
granted
to
all
them
that
be
in
the
state
of
Fol.
60.
a.
Cleane
remission
of
all
their
sias
perpetually
enduring
.
grace
,
saying
this
prayer
following
,
immediatly
after
the
eleuation
of
the
bodie
of
our
Lord
,
cleane
remission
of
all
their
sinnes
perpetually
enduring
.
And
Iohn
the
3.
hath
granted
to
all
them
that
deuoutly
say
the
same
prayer
before
the
Image
of
our
Lord
crucified
,
as
many
daies
of
pardon
,
as
there
were
wounds
in
the
bodie
of
our
Lord
,
in
of
the
time
of
his
bitter
passion
;
the
which
were
5465.
Daies
5465.
The
number
wounds
that
were
in
our
Lords
body
in
the
time
of
his
Passion
.
Fol.
66.
a.
Yeares
1000000.
Fol.
72.
a.
Who
that
deuoutly
say
these
prayers
,
shall
obtaine
tenne
hundred
thousand
yeeres
of
pardon
for
deadly
sinnes
:
granted
by
Iohn
the
22.
Who
that
deuoutly
with
a
contrite
heart
daily
say
this
Orison
;
if
he
be
that
day
in
the
state
of
eternall
damnation
,
then
this
eternall
paine
shall
be
changed
him
into
temporall
paine
of
Purgatorie
;
then
,
if
he
haue
deserued
the
paine
of
Purgatorie
,
it
shall
be
forgotten
and
forgiuen
,
thorough
the
infinite
mercie
of
God
.
But
,
that
I
may
not
tire
the
reader
,
and
make
him
cast
his
gorge
at
such
abominations
,
which
are
Popish
satisfactions
for
sinnes
,
I
will
giue
you
a
view
of
the
number
of
yeeres
for
which
pardon
is
graunted
in
this
one
booke
,
viz.
[
](A15735-e89350-b)*
*
Yet
Purgatorie
is
to
last
no
longer
then
the
world
.
1076832.
speaker
D.
B.
P.
But
now
to
knit
vp
this
question
.
Let
vs
heare
briefly
what
the
best
learned
,
and
purest
antiquity
hath
taught
of
this
satisfaction
done
by
man
,
and
because
M.
Perkins
began
with
Tertullian
,
omitting
his
auncients
.
Let
vs
first
heare
what
he
saith
of
it
in
his
booke
of
penance
.
How
How
many
of
his
auncients
can
you
alledge
foolish
is
it
(
saith
he
)
not
to
fulfill
our
penance
,
and
yet
to
expect
pardon
of
our
sinnes
,
this
is
not
to
tender
the
price
,
and
yet
to
put
out
a
hand
for
the
reward
:
for
God
hath
decreed
to
set
the
pardon
at
this
price
:
he
proposeth
impunity
to
be
redeemed
with
this
recompence
of
penance
.
speaker
A.
W.
This
is
but
a
tricke
,
to
make
a
shew
,
as
if
Master
Perkins
had
omitted
some
ancienter
than
Tertullian
,
which
else
you
could
haue
alleaged
.
But
who
is
so
little
acquainted
with
your
courses
,
that
he
knowes
not
we
haue
here
the
best
you
can
bring
?
Tertullian
,
as
the
ancient
writers
generally
,
speakes
of
repentance
,
without
which
it
is
vnreasonable
and
vaine
to
looke
for
pardon
.
Now
,
whereas
they
mention
,
and
vrge
oftentimes
the
outward
workes
,
it
was
,
because
without
them
,
neither
the
Church
could
be
satisfied
,
and
men
would
easily
deceiue
themselues
with
an
opinion
of
repentance
;
or
at
the
most
with
some
slight
thinking
vpon
,
and
grieuing
for
their
sinnes
.
This
appeares
in
[
](A15735-e89520-b)x
x
Tertull
de
poenit
.
cap.
6.
that
very
place
immediatly
after
:
Therefore
if
they
that
sell
,
first
trie
the
coyne
which
they
are
to
receiue
,
that
it
be
not
clipt
,
nor
washt
,
nor
countenfeit
,
we
may
well
thinke
that
God
will
first
make
triall
of
the
repentance
,
especially
since
he
is
to
grant
vs
so
great
a
reward
of
eternall
life
.
But
let
vs
deferre
the
truth
of
repentance
a
while
.
By
which
words
it
is
plaine
,
that
Tertullian
speakes
of
testifying
our
repentance
to
be
true
,
by
those
outward
signes
of
it
,
which
doe
ordinarily
accompanie
it
where
it
is
true
.
speaker
D.
B.
P.
His
equall
in
standing
,
and
better
in
learning
Origen
,
thus
discourseth
.
But
worse
for
errors
.
Hom.
3.
in
lib.
Indic
.
See
our
good
Lord
tempering
mercy
with
seuerity
,
and
weighing
the
measure
of
the
punishment
in
a
iust
and
mercifull
balance
:
he
deliuereth
not
vp
a
sinner
for
euer
.
But
looke
how
long
time
thou
knowest
thy selfe
to
haue
offended
,
so
long
doe
thou
humble
thy selfe
to
God
,
and
satisfie
him
in
the
confession
of
penance
.
speaker
A.
W.
That
which
I
answered
before
of
Tertullian
,
is
made
good
by
this
place
of
Origen
:
that
repentance
is
the
satisfaction
they
required
.
Looke
not
(
saith
[
](A15735-e89680-b)y
y
Origen
.
hom.
3.
ad
Iudic.
Origen
)
immediatly
vpon
the
former
words
,
That
Chusarsacon
should
humble
thee
,
and
necessitie
driue
thee
(
spight
of
thy
teeth
)
to
repentance
:
but
preuent
thou
this
tormentors
hands
:
because
if
thou
amend
and
correct
thy selfe
,
God
is
pitifull
and
mercifull
,
who
will
temper
reuenge
toward
him
that
hath
preuented
it
by
repentance
.
So
that
it
is
not
satisfaction
,
but
amendment
that
God
lookes
for
.
speaker
D.
B.
P.
That
glorious
Martyr
,
and
most
learned
Arch-Bishop
S.
Cyprian
,
is
wonderfull
vehement
against
them
,
that
would
not
haue
seuere
penance
done
,
by
such
as
fel
in
persecution
,
saying
.
That
such
indiscreet
men
,
labour
tooth
and
nayle
,
that
satisfaction
be
not
done
to
God
,
highly
offended
against
them
.
And
saith
further
,
That
he
who
withdraweth
our
brethren
from
these
workes
of
satisfaction
,
doth
miserably
deceiue
them
,
causing
them
that
might
doe
true
penance
,
and
satisfie
God
their
mercifull
Father
,
with
their
prayer
and
workes
,
to
perish
dayly
.
And
to
be
more
and
more
seduced
to
their
further
damnation
.
speaker
A.
W.
The
former
testimony
out
of
[
](A15735-e89790-b)*
*
Cyprian
.
Epist.
10.
§.
1.
Cyprian
is
falsely
alleaged
.
The
words
are
these
:
Our
brotherhood
is
deceiued
by
certaine
amongst
you
,
who
while
they
desired
to
be
plausible
,
without
regard
of
restoring
[
](A15735-e89820-b)z
z
Salutis
.
health
,
doe
more
hurt
them
that
are
fallen
.
There
is
no
word
of
satisfaction
to
God
.
The
case
was
this
,
certaine
Christians
had
fallen
from
the
profession
of
religion
in
time
of
persecution
,
who
were
restored
to
the
enioying
of
the
word
and
Sacraments
,
before
they
had
sufficiently
repented
,
and
testified
their
repentance
to
the
congregation
.
By
this
presumption
and
rashnes
in
receiuing
these
men
;
the
honour
of
the
Martyrs
,
shame
of
the
Confessors
,
and
the
peace
of
all
the
people
(
as
Cyprian
saith
)
were
disturbed
.
He
therefore
writ
this
epistle
,
against
that
bad
practise
of
admitting
them
that
had
denied
Christ
,
to
the
Sacrament●
,
before
either
the
Church
were
satisfied
,
or
these
men
had
repented
toward
God
,
as
was
meete
.
Whereby
it
came
to
passe
,
that
whereas
by
being
held
out
,
they
might
haue
been
brought
to
true
repentance
,
by
this
hastie
receiuing
of
them
they
made
light
of
their
grieuous
sinnes
,
and
remained
in
state
of
damnation
.
Which
is
the
very
thing
,
that
Cyprian
affirmes
,
in
the
other
testimonie
,
which
followes
in
the
same
epistle
,
presently
Cyprian
.
Fp.
10.
§.
2.
after
the
amplifying
of
the
sinne
,
by
certaine
places
of
Scripture
.
speaker
A.
W.
S.
Basil
saith
.
Looke
to
thy selfe
,
that
according
to
the
proportion
of
thy
fault
,
thou
maist
hence
also
borrow
some
helpe
of
recouering
thy
health
.
Is
it
D.
B.
P.
Lib.
1.
Epist.
Lib.
3.
Ep.
14.
Orat.
in
illa
verba
attende
Libi
.
Idem
Am.
●d
virg.
lap
.
cap.
8
a
great
and
grieuous
offence
?
it
hath
then
need
of
much
confession
,
bitter
teares
,
a
sharpe
combat
of
watching
,
and
vncessant
and
continued
fasting
:
if
the
offence
were
light
and
more
tollerabte
,
yet
let
the
penance
be
equall
vnto
it
.
[
](A15735-e89960-b)a
a
Basil.
in
illa
verba
attende
tibi
.
Basil
saith
no
more
than
we
grant
;
That
our
repentance
must
be
proportionable
to
our
sinne
.
If
you
gather
from
thence
that
we
must
satisfie
God
therby
,
I
deny
your
consequence
.
The
end
is
,
that
wee
may
become
more
carefull
of
sinning
,
and
more
truly
humbled
,
to
increase
our
thankfulnes
to
God
,
for
pardoning
vs
.
speaker
D.
B.
P.
S.
Gregory
Nazianzen
saith
,
It
is
as
great
an
euill
to
pardon
without
some
punishment
,
as
to
punish
without
all
pittie
.
For
as
that
doth
loose
the
Orat.
in
sanct.
lum
.
Idem
de
paup
.
amor
.
bridle
to
all
licentiousnes
,
so
this
doth
straine
it
too
much
.
By
compassion
on
the
poore
and
faith
,
sinnes
are
purged
,
therefore
let
vs
be
cleansed
by
this
compassion
,
let
vs
scoure
out
the
spots
and
filth
of
our
soules
with
this
egregious
herbe
,
that
makes
it
white
,
some
as
woole
,
others
as
snow
,
according
to
the
proportion
of
euery
mans
compassion
and
almes
.
speaker
A.
W.
[
](A15735-e90100-b)b
b
Nazianzen
.
●ratione
39.
in
sancta
lumina
.
Nazianzens
end
of
requiring
punishment
(
as
himselfe
makes
it
plaine
)
is
the
restraining
of
vs
from
sinning
:
but
this
prooues
not
,
that
wee
can
,
or
must
satisfie
for
the
temporall
punishment
of
our
sinnes
to
God
.
For
this
effect
may
easily
be
wrought
in
vs
,
though
wee
be
not
pu●t
vp
with
a
conceit
of
our
abilitie
to
satisfie
.
What
is
it
that
should
encourage
vs
,
but
hope
of
immunitie
?
But
neither
do
we
promise
,
nor
can
any
man
looke
for
freedome
in
this
case
.
For
though
God
looke
not
for
any
further
satisfaction
than
our
Sauiour
Christ
hath
made
him
,
yet
he
will
chastice
our
sins
sharply
,
for
example
to
other
men
,
and
our
owne
amendement
.
His
other
[
](A15735-e90130-b)c
c
Nazianzen
.
de
pauper
.
amore
.
speach
is
an
earnest
exhortation
to
compassion
and
mercy
,
and
(
as
Sixtus
Senensis
hath
taught
vs
)
may
not
be
prest
to
the
vttermost
.
There
is
no
doubt
,
but
God
likes
of
mercy
and
pitie
on
the
poore
very
highly
,
and
rewards
it
with
increase
of
grace
euen
in
this
life
,
by
which
we
may
be
said
to
finde
fauour
with
God
for
the
auoiding
of
diuers
chastisements
,
not
because
of
their
worth
,
but
for
that
the
Lord
by
them
gratiously
takes
knowledge
that
we
haue
a
desire
and
care
to
please
him
.
speaker
D.
B.
P.
S.
Ambrose
saith
,
We
haue
many
helpes
whereby
we
may
redeeme
our
De
Helia
&
ieiun
.
sinnes
,
●ast
thou
mony
?
Redeeme
thy
sinne
,
not
that
our
Lord
is
to
be
bought
and
so●●
,
but
thou
thy selfe
art
sold
by
thy
sinnes
,
redeeme
thy selfe
with
thy
workes
,
redeeme
thee
with
thy
mony
.
speaker
A.
W.
[
](A15735-e90240-b)d
d
Ambros.
de
Elia
&
ieiunio
,
cap.
20.
Ambrose
hauing
taught
before
,
that
being
redeemed
by
the
blood
of
Christ
,
we
are
not
to
haue
to
do
with
the
works
of
the
deuill
,
and
that
if
we
do
sinne
,
he
that
once
hath
pardoned
vs
will
not
remember
the
wrongs
we
haue
done
him
,
proceeds
to
exhort
vs
to
the
redeeming
or
satisfying
for
our
sinnes
,
by
all
outward
meanes
of
true
repentance
,
and
namely
by
vsing
well
the
goods
that
God
hath
bestowed
on
vs
:
he
that
will
presse
this
by
the
word
,
may
vrge
satisfaction
for
sinne
by
it
,
not
only
for
punishment
.
Redeeme
thy
sinne
.
Beside
,
you
told
vs
before
that
satisfaction
is
not
made
,
but
by
that
,
which
is
spared
from
our
necessarie
vses
.
Ambrose
here
speakes
of
abundance
.
Make
(
saith
he
)
of
the
instrument
of
co●etousnes
,
a
help
of
mercy
.
And
he
brings
that
out
of
the
[
](A15735-e90300-b)e
e
Prou.
13.
8.
D.
B.
P.
Epist.
82.
Prouerbs
,
though
misaplied
,
A
mans
riches
are
his
redemption
.
speaker
A.
W.
And
,
How
could
we
be
saued
,
vnlesse
we
washed
away
our
sinnes
by
fasting
.
[
](A15735-e90370-b)f
f
Ambros.
Epist.
82.
The
other
testimonie
also
speakes
of
washing
away
,
not
satisfying
for
the
punishment
due
to
it
in
Purgatory
.
He
that
will
reade
the
place
,
and
see
the
weake
proofes
that
are
brought
for
it
,
will
not
greatly
rely
vpon
the
authoritie
of
the
writer
in
that
case
,
yet
I
had
rather
expound
this
and
such
like
passages
,
of
repentance
so
testified
and
assured
to
our selues
and
God
,
then
of
satisfaction
.
speaker
D.
B.
P.
S.
Hierom
maketh
Paula
a
blessed
Matron
say
,
My
face
is
to
be
dissigured
,
which
against
the
commandement
of
God
I
painted
:
my
body
is
to
be
afflicted
,
that
hath
taken
so
great
pleasure
:
my
often
laughter
,
is
to
be
recompenced
with
continuall
weeping
:
my
silkes
and
soft
cloathing
,
it
to
be
Ad
Eustoch
.
de
obitu
Paulae
.
chaunged
into
rough
haire
.
speaker
A.
W.
The
like
may
be
said
to
that
of
[
](A15735-e90490-b)g
g
Hieron
.
ad
Eustoch
.
de
obitu
Paulae
.
Ierome
,
and
this
beside
,
that
Paula
had
now
resolued
,
as
it
followeth
in
that
place
,
to
giue
hir selfe
to
please
Christ
,
and
not
the
world
,
which
she
could
not
well
doe
if
she
continued
in
the
vanities
thereof
.
speaker
D.
B.
P.
Read
another
Epistle
of
his
to
the
same
Eustochium
,
about
the
preseruing
of
her
virginity
,
and
see
what
penance
himselfe
did
,
being
a
most
vertuous
young
man
.
speaker
A.
W.
As
for
the
penance
(
as
you
call
it
)
that
Ierome
himselfe
did
,
it
was
not
to
satisfie
Gods
wrath
for
his
sinnes
,
but
to
subdue
his
owne
corrupt
affections
,
which
makes
me
the
rather
so
expound
the
former
of
Paula
.
I
subdued
(
saith
he
[
](A15735-e90610-b)h
h
Hieron
.
ad
Eustoch
.
de
virginit
.
in
that
place
)
the
rebelling
flesh
,
by
fasting
diuers
weekes
.
And
afterward
,
if
they
suffer
this
,
(
that
is
as
the
place
shewes
,
if
they
be
so
tempted
)
who
,
their
body
being
consumed
,
are
assaulted
by
thoughts
only
,
what
temptations
is
a
virgin
subiect
to
,
who
liues
in
the
abundance
of
delights
?
Yea
,
Ieromes
whole
epistle
to
hir
,
perswades
to
the
auoyding
of
courtly
temptations
,
by
the
forsaking
of
the
place
of
danger
,
not
to
satisfaction
by
penance
.
speaker
D.
B.
P.
S.
Augustine
saith
,
He
that
is
truly
penitent
,
lookes
to
nothing
else
,
then
that
he
leaues
not
vnpunished
the
sinne
which
he
committed
:
For
by
that
Epist.
54.
meanes
,
not
sparing
our selues
,
he
whose
high
and
iust
iudgment
no
contemtuous
person
can
escape
,
doth
spare
vs
.
speaker
A.
W.
The
argument
of
the
[
](A15735-e90750-b)i
i
Aug.
Epist.
54.
ad
Macedon
.
epistle
to
Macedonius
,
is
the
anowing
of
the
priests
praying
for
them
,
who
hauing
sinned
,
promise
ecclesiasticall
penance
.
The
clause
you
alleage
out
of
it
makes
nothing
against
vs
,
who
confesse
,
that
our
looking
into
our
owne
faults
,
and
condemning
our selues
for
them
,
and
(
if
you
will
)
afflicting
our
minds
and
bodies
to
,
became
we
haue
offended
,
is
many
times
an
occasion
that
God
withholds
his
hand
from
shiking
.
For
his
end
being
our
reformation
,
by
the
sight
of
our
sinne
,
and
his
iudgement
due
vnto
it
,
in
the
nature
of
the
thing
,
when
this
effect
is
alreadie
wrought
in
vs
,
to
what
purpose
should
God
draw
his
sword
to
chastice
?
D.
R
〈◊〉
.
Lib.
〈◊〉
hom.
Ho●…
.
50.
cap.
1●
.
speaker
A.
W.
And
he
sheweth
how
that
a
penitent
sinner
doth
come
to
the
Priest
,
and
receiue
of
him
the
measure
of
his
satisfaction
.
The
very
beginning
of
the
[
](A15735-e90830-b)k
k
Aug
lib.
hom.
5.
homil.
50.
cap.
xi
.
homily
sheweth
,
that
it
is
true
repentance
Austin
there
intreates
of
,
because
he
proues
the
necessitie
and
profit
of
that
which
he
there
requires
,
by
those
places
of
scripture
which
vrge
humiliation
,
and
amplifies
the
parable
of
the
Publican
,
who
was
iustified
in
his
humilitie
,
rather
then
the
Pharisie
,
though
he
fasted
twice
a
weeke
,
and
gaue
tithes
of
all
that
he
possessed
.
The
end
of
comming
to
the
priest
,
Austin
makes
this
,
that
he
may
iudge
whether
the
sinne
require
any
publike
satisfaction
to
be
made
to
the
Church
,
or
no
,
that
if
his
sinne
(
saith
Austin
)
be
not
only
to
his
great
hurt
,
but
also
to
the
offence
of
other
,
and
it
seeme
expedient
to
the
priest
,
for
the
benefit
of
the
Church
,
he
may
not
refuse
to
do
penance
before
many
,
or
euen
before
the
whole
multitude
,
and
not
by
shamefastnes
adde
pride
to
the
deadly
sore
.
speaker
D.
B.
P.
And
he
saith
directly
against
our
Protestants
position
,
That
it
is
not
Cap.
15.
sufficient
to
amend
our
manners
,
and
to
depart
from
the
euill
which
we
haue
committed
,
vnlesse
we
do
also
satisfie
God
,
for
those
things
which
we
had
done
.
speaker
A.
W.
How
is
this
testimonie
of
[
](A15735-e90970-b)l
l
Aug
hom.
50
cap.
15.
Austin
against
our
position
?
do
we
say
it
is
inough
to
leaue
sinne
,
though
we
sorrow
not
for
it
?
nay
do
we
not
teach
,
that
no
man
can
leaue
that
sin
,
for
which
he
is
not
truly
and
hartily
grieued
,
vnlesse
perchance
he
change
one
sinne
into
another
?
The
satisfaction
that
God
requires
is
that
which
Austin
there
describes
out
of
the
[
](A15735-e91000-b)m
m
Psal.
51.
17.
Psalme
,
The
sacrifice
to
God
is
a
troubled
spirit
,
an
humble
and
contrite
heart
God
will
not
despise
.
This
is
all
that
the
Prophet
whom
he
alleageth
requires
in
that
place
.
Austin
addes
almes
,
which
we
willingly
acknowledge
as
a
sacrifice
greatly
pleasing
God
,
and
fit
to
testifie
true
repentance
,
that
hauing
found
mercy
at
Gods
hands
,
we
may
also
shew
mercy
to
other
.
speaker
A.
W.
S.
Gregorie
saith
,
That
sinnes
are
not
only
to
be
confessed
,
but
to
be
blotted
out
with
the
austerity
of
penance
.
D.
B.
P.
Li.
6.
in
1.
Reg.
speaker
D.
B.
P.
What
saith
[
](A15735-e91110-b)n
n
Gregor.
lib.
6.
cap.
15.
in
1.
Reg.
In
Psal.
1.
Gregory
more
then
I
haue
oft
acknowledged
?
that
we
may
not
thinke
it
sufficient
to
confesse
we
haue
sinned
,
but
must
also
bewaile
our
sinnes
committed
.
I
will
close
vp
these
testimonies
,
with
this
sentence
of
our
learned
country-man
venerable
Bede
:
Delight
(
saith
he
)
or
desire
to
sinne
,
when
we
doe
satisfaction
is
lightly
purged
by
almesdeeds
,
and
such
like
:
but
consent
is
not
rubbed
out
,
without
great
penance
:
now
custome
of
sinning
is
not
taken
away
,
but
by
a
iust
and
heauie
satisfaction
.
speaker
A.
W.
You
were
ashamed
to
set
downe
Beades
proofe
of
these
three
points
,
least
the
weakenes
of
his
reasons
might
lighten
the
waight
of
his
authoritie
.
Delight
in
sinne
(
saith
[
](A15735-e91210-b)o
o
Beda
in
Psalm
.
1.
Bede
)
is
likened
to
Iairus
daughter
,
who
was
raised
to
life
by
the
touching
of
her
hand
,
(
he
forgot
that
Christ
bad
her
rise
)
so
is
that
purged
by
almes
,
and
such
like
light
satisfaction
.
Consent
is
signified
by
the
yong
man
that
was
carying
out
to
be
buried
,
and
is
not
wiped
out
but
by
heauie
penance
.
Will
you
heare
his
proofe
,
for
our
Lord
doth
not
reach
out
his
hand
to
him
,
but
saith
to
him
as
it
were
[
](A15735-e91260-b)p
p
Pulsu
&
grauitate
.
with
a
certaine
mouing
of
him
,
and
grauitie
,
yong
man
I
say
vnto
thee
arise
.
By
Lazarus
,
hauing
lien
foure
dayes
in
the
graue
,
and
stincking
,
both
the
simple
act
,
and
the
custome
of
sinning
is
signified
,
which
is
not
taken
away
and
pardoned
,
but
by
a
right
and
heauie
satisfaction
,
which
is
vnderstood
by
the
lowdnes
of
our
Lords
voyce
,
and
his
groning
in
spirit
at
the
raising
of
him
.
As
weake
as
this
groundworke
is
to
beare
so
waightie
a
building
,
we
will
not
offer
to
push
at
it
,
if
you
will
giue
vs
leaue
to
make
that
reasonable
interpretation
,
which
I
haue
prooued
to
be
intended
by
diuers
of
Beades
auncients
,
that
he
meanes
only
to
teach
vs
,
that
as
sinnes
differ
in
heinousnes
,
so
must
our
ret
entance
in
waight
and
measure
:
if
this
like
you
not
,
whatsoeuer
damage
this
worke
of
Beade
shall
haue
,
the
fault
shall
be
yours
wholie
,
and
not
ours
at
all
.
speaker
D.
B.
P.
And
if
you
please
in
few
words
,
to
heare
the
Protestants
works
of
penance
and
satisfaction
:
Insteed
of
our
fasting
,
and
other
corporall
correction
:
they
fall
to
eating
,
and
that
of
the
best
flesh
they
can
get
,
and
take
in
the
Lord
,
all
such
bodely
pleasure
,
as
the
company
of
a
woman
will
afford
.
In
lieu
of
giuing
almes
to
the
poore
,
they
pill
them
by
fines
and
vnreasonable
rents
:
and
by
vsury
and
crafty
bargaines
,
are
not
ashamed
to
cousen
their
nearest
kinne
.
Finally
,
in
place
of
prayer
,
and
washing
away
their
owne
sins
by
many
bitter
teares
,
they
sing
meerely
a
Geneua
Psalme
,
and
raile
,
or
heare
a
railing
at
our
imagined
sinnes
,
or
pretended
errors
.
And
so
leaue
,
and
lay
all
paine
and
sorrow
vpon
Christs
shoulders
,
thinking
themselues
(
belike
)
to
be
borne
to
pleasure
and
pastime
,
and
to
make
merry
in
this
world
.
speaker
A.
W.
This
spitefull
and
slanderous
inuectiue
of
yours
sauouring
neither
of
conscience
,
nor
ciuilitie
,
whereby
you
charge
your
soueraigne
,
his
counsailers
,
nobles
,
gentrie
,
and
all
,
that
any
where
in
sinceritie
professe
the
Gospell
of
Iesus
Christ
with
flat
Epicurisme
,
I
wittingly
omit
,
holding
it
more
Christian
like
to
be
railed
vpon
without
cause
,
then
to
raile
vpon
desert
.
We
vse
our
libertie
with
moderation
,
how
you
priests
and
Iesuits
obserue
that
which
feare
of
damnation
,
hope
of
reward
,
the
lawes
of
your
superiors
,
and
your
owne
vowes
bind
you
to
,
I
had
rather
euery
man
should
iudge
according
to
his
knowledge
,
then
suspect
by
my
reporting
of
that
,
which
would
not
seeme
very
vnlikely
.
The
seuenth
point
.
Of
Traditions
.
speaker
W.
P.
Traditions
are
doctrines
deliuered
from
hand
to
hand
,
either
by
word
of
mouth
,
or
by
writing
,
beside
the
written
word
of
God
.
Our
consent
.
Conclus
.
I.
Wee
hold
that
the
very
worde
of
God
,
hath
beene
deliuered
by
tradition
.
For
first
God
reuealed
his
will
to
Adam
by
word
of
mouth
:
and
renewed
the
same
vnto
the
Patriarkes
,
not
by
writing
,
but
by
speech
,
by
dreames
,
and
other
inspirations
:
and
thus
the
worde
of
God
went
from
man
to
man
for
the
space
of
two
thousand
and
foure
hundred
yeeres
,
vnto
the
time
of
Moses
who
was
the
first
pen-man
of
holy
scripture
,
For
as
touching
the
prophesie
of
Enoch
,
we
commonly
holde
it
was
not
penned
by
Enoch
,
but
by
some
Iew
vnder
his
name
.
And
for
the
space
of
this
time
,
men
worshipped
God
and
helde
the
articles
of
their
faith
by
tradition
,
not
from
men
but
immediately
from
God
himselfe
.
And
the
historie
of
the
new
testament
(
as
some
say
)
for
eightie
yeeres
,
as
some
others
thinke
,
for
the
space
of
twenty
yeeres
and
more
,
went
from
hand
to
hand
by
tradition
,
till
penned
by
the
Apostles
,
or
being
penned
by
others
was
approoued
by
them
.
speaker
D.
B.
P.
Hitherto
we
agree
(
but
not
in
this
which
he
interlaceth
)
that
in
the
state
of
nature
,
euery
man
was
instructed
of
God
immediately
in
both
matters
of
faith
and
religion
:
For
that
God
then
as
euer
since
vsed
the
ministerie
aswell
of
good
fathers
,
as
godly
masters
;
as
Enoch
,
Noe
,
Abraham
,
and
such
like
,
to
teach
their
children
and
seruants
the
true
worship
of
God
,
and
true
faith
in
him
;
otherwise
,
how
should
the
word
of
God
passe
by
Tradition
from
Adam
to
Moses
,
as
M.
Perkins
affirmeth
:
If
no
child
learned
any
such
thing
of
his
Father
,
but
was
taught
immediately
from
God
,
but
M.
Perkins
seemeth
to
regard
l●●tle
such
petty
contradictions
.
speaker
A.
W.
If
you
were
not
more
desirous
to
pick
quarrels
,
then
to
acknowledge
truth
,
you
would
neuer
faine
such
contradictions
.
Master
Perkins
sayes
no
such
thing
,
as
you
charge
him
with
,
but
speakes
only
of
the
Patriarks
,
by
whose
ministerie
the
rest
were
taught
,
as
he
shewes
[
](A15735-e91620-b)r
r
Idolatrie
of
the
later
times
.
otherwhere
,
making
it
an
argument
to
perswade
housholders
to
the
like
dutie
.
speaker
W.
P.
Conclus
.
II.
We
hold
that
the
Prophets
,
our
Sauiour
Christ
,
and
his
Apostles
,
spake
and
did
many
things
good
and
true
,
which
were
not
written
in
the
Scriptures
:
but
either
came
to
vs
,
or
to
our
ancetours
onely
by
tradition
.
As
2.
Tim.
3.
20.
it
is
said
,
that
Iannes
and
Iambres
were
the
Magitians
that
withstood
Moses
:
now
in
the
books
of
the
olde
testament
wee
shall
not
finde
them
once
named
,
and
therefore
it
is
like
,
that
the
Apostle
had
their
names
by
tradition
,
or
by
some
writings
then
extant
among
the
Iewes
.
So
Hebr.
12.
21.
the
author
of
the
Epistle
recordeth
of
Moses
,
that
when
he
saw
a
terrible
sight
in
Mount
Sinai
,
he
said
,
I
tremble
and
am
afraide
:
which
words
are
not
to
be
found
in
all
the
bookes
of
the
old
testament
.
In
the
Epistle
of
Iude
mention
is
made
,
that
the
Diuell
stroue
with
Michael
the
Archangell
about
the
bodie
of
Moses
:
which
point
(
as
also
the
former
)
considering
it
is
not
to
be
found
in
holy
writ
,
it
seemes
the
Apostle
had
it
by
tradition
from
the
Iewes
.
That
the
Prophet
Esai
was
killed
with
a
fullers
clubbe
,
is
receiued
for
truth
,
but
yet
not
recorded
in
Scripture
:
and
so
likewise
that
the
Virgin
Mary
liued
and
died
a
virgin
.
And
in
Ecclesiasticall
writers
many
worthy
sayings
of
the
Apostles
and
other
holy
men
are
recorded
,
and
receiued
of
vs
for
truth
,
which
neuerthelesse
are
not
set
downe
in
the
bookes
of
the
olde
or
new
Testament
.
And
many
things
wee
holde
for
truth
not
written
in
the
worde
,
if
they
bee
not
against
the
word
.
speaker
D.
B.
P.
His
2.
Conclus
.
We
hold
that
the
Prophets
,
our
Sauiour
Christ
and
his
Apostles
spake
,
and
did
many
things
good
and
true
,
which
were
not
written
in
the
Scriptures
,
but
came
to
vs
by
Tradition
:
but
these
were
not
necessary
to
be
beleeued
:
For
one
example
he
puts
;
that
the
blessed
Virgin
Marie
liued
and
died
a
Virgin
:
but
it
is
necessary
to
saluation
to
beleeue
this
,
for
Heluidius
is
esteemed
by
S.
Augustine
an
Heretike
,
for
denying
it
.
[
](A15735-e91810-b)*
*
De
haeres
.
ad
Quod.
lib.
14.
speaker
A.
W.
Master
Perkins
saith
nothing
of
the
necessitie
of
beleeuing
.
That
point
of
the
virgin
Maries
perpetuall
virginitie
,
we
hold
to
be
true
,
but
we
dare
not
lay
a
burthen
vpon
any
mans
conscience
where
the
scripture
is
silent
.
S.
Austins
iudgement
though
he
were
a
singular
light
of
the
Church
,
is
not
of
waight
inough
to
determine
,
without
all
warrant
of
scripture
,
what
is
heresie
,
and
what
is
not
;
especially
since
[
](A15735-e91880-b)s
s
In
praefat.
de
haeres
:
b.
himselfe
confesseth
that
it
cannot
at
all
,
or
very
hardly
be
declared
[
](A15735-e91890-b)t
t
Regulari
definitione
.
by
a
lawfull
definition
what
makes
a
man
an
heretike
.
Besides
,
Austin
thus
deliuers
the
matter
concerning
the
Heluidians
heresie
.
The
Heluidians
(
saith
he
)
so
gaine
said
the
virginitie
of
Mary
,
that
they
confidentlie
affirme
,
she
had
other
children
after
Christ
by
her
husband
Ioseph
.
So
that
it
may
well
be
Austin
counted
them
heretikes
especially
for
auouching
that
peremptorily
which
they
could
no
way
make
good
by
scripture
.
speaker
W.
P.
Conclus
.
III.
We
hold
that
the
Church
of
God
hath
power
to
prescribe
ordinances
,
rules
,
or
traditions
,
touching
time
,
and
place
of
Gods
worship
,
and
touching
order
and
comelines
to
bee
vsed
in
the
same
:
and
in
this
regard
,
Paul
1.
Cor.
11.
2.
commendeth
the
Church
of
Corinth
for
keeping
his
traditions
,
and
Act.
15.
the
Counceil
at
lerusalem
decreed
that
the
Churches
of
the
Gentiles
should
abstaine
from
blood
,
and
from
things
strangled
.
This
decree
is
tearmed
a
tradition
,
and
it
was
in
force
among
them
so
long
as
the
offence
of
the
Iewes
remained
.
And
this
kinde
of
traditions
whether
made
by
generall
Councels
or
particular
Synods
,
we
haue
care
to
maintaine
and
obserue
:
these
caueats
being
remembred
:
first
that
they
prescribe
nothing
childish
or
absurd
to
be
done
.
speaker
D.
B.
P.
See
what
a
●…erent
opinion
this
man
carrieth
of
the
Church
of
God
,
gouerned
by
his
holy
spirit
,
that
it
neuerthelesse
may
prescribe
things
both
childish
and
absurd
.
But
I
must
pardon
him
,
because
he
speaketh
of
his
owne
Synagogue
,
which
is
no
part
of
the
true
Church
speaker
A.
W.
Hee
that
obserues
what
your
Romish
synagogue
hath
brought
into
Gods
seruice
,
and
remembers
that
the
Church
(
that
is
,
men
which
beare
sway
in
it
)
may
fondly
erre
,
will
acknowledge
this
caueat
most
needfull
.
No
stage-play
is
so
full
of
fooleries
as
your
Masse-game
.
speaker
W.
P.
Secondly
that
they
bee
not
imposed
as
any
parts
of
Gods
worship
.
speaker
D.
B.
P.
This
is
contrary
to
the
conclusion
,
for
order
and
comlinesse
to
be
vsed
in
Gods
worship
,
which
the
Church
can
prescribe
,
is
some
part
of
the
worship
.
speaker
A.
W.
Order
and
comelinesse
are
no
parts
of
Gods
worship
,
but
adiuncts
,
seruing
to
the
better
performance
thereof
,
as
the
obseruation
of
due
and
fit
circumstances
giue
a
grace
and
furtherance
to
any
action
whatsoeuer
.
speaker
W.
P.
Thirdly
,
that
they
be
seuered
from
superstition
or
opinion
of
merit
.
speaker
D.
B.
P.
This
is
needlesse
;
for
if
it
be
not
absurd
,
which
was
the
first
prouiso
,
it
is
already
seneted
from
superstition
.
speaker
A.
W.
That
is
absurd
which
is
contrarie
to
common
reason
or
sense
,
but
all
things
superstitious
are
not
so
,
yea
many
points
of
superstition
haue
so
much
shew
of
reason
for
them
,
that
without
Gods
commandement
to
the
contrarie
,
a
wise
man
might
thinke
them
very
fit
meanes
of
Gods
worship
,
and
meritorious
.
Such
[
](A15735-e92230-b)u
u
Col.
2.
was
the
Gentiles
worshipping
of
Angels
,
supposing
they
had
worshipped
none
but
God
:
such
is
your
worshipping
of
Angels
,
and
he
saincts
and
she
saincts
now
adayes
;
such
is
your
feare
of
displeasing
God
,
if
you
eate
flesh
on
saincts
eauens
,
or
in
Lent
,
and
such
like
.
speaker
W.
P.
Lastly
that
the
Church
of
God
be
not
burdened
with
the
multitude
of
them
.
And
thus
much
wee
hold
touching
Traditions
.
speaker
D.
B.
P.
The
fourth
,
touching
multitude
may
passe
;
these
be
but
meere
trifles
And
yet
afterward
you
bring
this
very
decree
to
proue
that
the
Apostle
Paul
alleaged
Tradition
,
end
rested
not
on
〈◊〉
Scripture
.
That
is
of
more
importance
,
that
he
tearmeth
the
decree
registred
,
in
the
15.
of
the
Actes
of
the
Apostles
,
a
Tradition
:
whereas
before
he
defined
Traditions
to
be
all
doctrine
deliuered
,
besides
the
written
word
.
Now
the
Actes
of
the
Apostles
is
a
parcell
of
the
written
word
,
as
all
the
world
knowes
:
That
then
which
is
of
record
there
,
cannot
be
tearmed
a
Tradition
.
Though
the
Acts
of
the
Apostles
be
a
part
of
the
written
word
:
yet
was
not
the
booke
written
when
that
decree
was
first
obserued
;
neither
doth
Master
Perkins
giue
it
the
name
of
himselfe
,
but
saith
,
it
is
tearmed
a
tradition
.
The
difference
.
speaker
W.
P.
Papists
teach
,
that
beside
the
written
worde
,
there
be
certaine
vnwritten
traditions
,
which
must
bee
beleeued
as
profitable
and
necessarie
to
saluation
.
And
these
they
say
are
twofold
:
Apostolicall
,
namely
such
as
were
deliuered
by
the
Apostles
and
not
written
;
and
Ecclesiasticall
,
which
the
Church
decreeth
as
occasion
is
offered
.
Wee
hold
that
the
Scriptures
are
most
perfect
,
containing
in
them
all
doctrines
needfull
to
saluation
,
whether
they
concerne
faith
or
manners
:
and
therefore
we
acknowledge
no
such
traditions
beside
the
written
worde
,
which
shall
bee
necessarie
to
saluation
:
so
as
hee
which
beleeueth
them
not
,
cannot
be
saued
.
speaker
D.
B.
P.
Before
we
come
to
the
Protestants
reasons
against
Traditions
;
obserue
that
we
deuide
Traditions
into
three
sorts
:
The
first
we
rearme
Diuine
,
because
they
were
deliuered
by
our
blessed
Sauiour
,
who
is
God
:
Thesecond
,
Apostolicall
,
as
deliuered
by
the
holy
Apostles
:
The
third
,
Ecclesiasticall
,
instituted
and
deliuered
by
the
Gouernors
of
the
Curch
,
after
the
Apostles
daies
.
And
of
these
three
kinds
of
Traditions
,
we
make
the
same
account
,
as
of
the
writings
of
the
same
Authors
:
to
wit
,
we
esteeme
no
lesse
of
our
Sauiours
Traditions
,
than
of
thefoure
Gospels
,
or
any
thing
immediatly
dictated
from
the
holy
Ghost
.
Likewise
as
O
eloquence
!
So
doe
we
to
all
knowne
to
be
the
Apostles
.
much
honor
and
credit
doe
we
giue
vnto
the
Apostles
doctrine
vnwritten
,
as
written
.
For
incke
and
paper
brought
no
new
holines
,
nor
gaue
any
force
and
vertue
vnto
either
Gods
or
the
Apostles
words
;
but
they
were
of
the
same
value
and
credit
vttered
by
word
of
mouth
,
as
if
they
had
been
written
.
Here
the
question
is
principally
of
diuine
Traditions
,
●ou
confesse
afterward
that
the
Gospell
comprehendeth
the
principall
points
of
faith
.
which
we
hold
to
be
necessary
to
saluation
,
to
resolue
and
determine
many
matters
of
greater
difficulty
.
For
we
deny
not
but
that
some
such
principall
points
of
our
Faith
,
(
which
the
simple
are
bound
to
beleeue
vnder
paine
of
damnation
)
may
be
gathered
out
of
the
holy
Scriptures
:
as
for
example
,
that
God
is
the
Creator
of
the
world
,
Christ
the
Redeemer
of
the
world
,
the
Holy
Ghost
the
Sanctifier
:
and
other
such
like
Articles
of
the
Creed
.
speaker
A.
W.
Diuine
traditions
are
such
as
were
deliuered
by
our
Sauiour
(
say
you
)
and
are
diuers
from
those
that
the
Apostles
left
.
So
that
the
controuersie
is
(
principally
)
of
those
matters
that
Christ
only
spake
;
and
neither
the
Euangelists
nor
Apostles
haue
set
downe
in
writing
.
But
(
that
we
may
vnderstand
what
wee
doe
)
it
is
further
to
be
knowne
,
that
the
question
is
not
,
whether
,
if
there
be
any
such
traditions
,
wee
are
bound
to
beleeue
them
(
for
that
is
out
of
all
doubt
)
but
whether
there
be
any
such
or
no
;
or
whether
the
Scriptures
doe
not
containe
sufficient
direction
,
for
the
determining
of
al
matters
of
importance
to
saluation
,
and
for
the
substance
of
religion
.
You
,
that
you
may
discredit
the
Scriptures
,
to
aduance
traditions
,
doe
not
so
much
as
acknowledge
that
the
maine
grounds
of
doctrine
are
there
plainly
taught
,
but
mince
the
matter
,
with
your
some
such
principall
points
,
and
may
be
gathered
out
of
the
holy
Scripture
:
whereas
not
onely
those
two
you
name
;
but
,
if
not
all
,
yet
many
more
are
manifestly
therein
declared
.
Our
reasons
.
speaker
W.
P.
Testimonie
I.
Deutr.
4.
2.
Thou
shalt
not
adde
to
the
words
that
I
commande
thee
,
nor
take
anything
therefrom
:
therefore
the
written
worde
is
sufficient
for
all
doctrines
pertaining
to
saluation
.
If
it
bee
said
that
this
commandement
is
spoken
as
well
of
the
vnwritten
as
of
the
written
word
,
I
answere
:
that
Moses
speaketh
of
the
written
word
onely
:
for
these
very
words
are
a
certaine
preface
which
hee
set
before
a
long
commentarie
made
of
the
written
lawe
,
for
this
ende
to
make
the
people
more
attentiue
,
and
obedient
.
speaker
D.
B.
P.
Let
the
words
be
set
where
you
will
,
they
must
not
be
wrested
beyond
their
proper
signification
.
The
words
cited
signifie
no
more
,
then
that
we
must
not
either
by
addition
or
subtraction
,
chaunge
or
peruert
Gods
commaundements
,
whether
they
be
written
or
vnwritten
.
speaker
A.
W.
To
interpret
[
](A15735-e92650-b)x
x
Deut.
4.
2.
this
place
of
vnwritten
traditions
,
is
to
[
](A15735-e92660-b)y
y
Marc.
7.
5.
13.
strengthen
the
Iewes
error
,
and
to
voide
our
Sauiours
reproofe
.
And
if
there
were
any
such
,
though
the
particulars
were
not
to
be
recorded
;
yet
it
is
strange
,
that
Moses
should
not
once
make
mention
of
them
in
generall
.
[
](A15735-e92680-b)z
z
Thomas
3.
q.
60.
art.
8.
ad
primum
.
Thomas
expounds
it
of
adding
to
the
words
of
the
Scripture
.
And
if
it
be
lawful
for
all
these
prohibitions
to
adde
other
doctrines
,
why
doth
[
](A15735-e92700-b)a
a
Chrysost.
ad
Mat.
hom.
52.
Chrysostome
reprooue
the
Iewish
Priests
,
for
hauing
added
many
things
to
the
law
,
though
Moses
with
threatning
charged
them
they
should
not
?
For
it
is
certaine
,
they
neuer
added
to
nor
any
way
corrupted
the
text
.
But
Chrysostome
accuseth
them
of
adding
,
because
they
deliuered
doctrines
that
were
not
written
in
the
Scripture
:
as
[
](A15735-e92740-b)b
b
Math.
15.
9.
our
Sauiour
also
saith
of
them
.
Cardinall
[
](A15735-e92750-b)c
c
Caietan
.
ad
Deut.
4.
2.
Caietan
wils
vs
to
gather
from
this
place
,
that
the
law
of
God
is
perfect
.
speaker
D.
B.
P.
Now
to
inferre
,
that
because
they
are
as
a
preface
vnto
Moses
Law
,
that
therefore
nothing
must
be
added
vnto
the
same
Law
,
is
extreame
dotage
.
speaker
A.
W.
What
is
it
to
refute
that
which
your
aduersarie
saith
not
?
Master
Perkins
proues
,
that
Moses
spake
of
the
written
law
,
because
he
sets
it
as
a
preface
before
his
Commentarie
vpon
the
same
law
.
You
answere
nothing
to
that
,
but
crie
out
vpon
extreame
dotage
,
for
inferrring
,
that
because
it
is
a
preface
to
Moses
law
,
therefore
nothing
must
be
added
to
it
.
Who
inferres
any
such
matter
,
but
your selfe
?
You
need
not
make
worke
:
you
haue
your
hands
full
.
speaker
D.
B.
P.
Why
then
were
the
bookes
of
the
old
Testament
,
written
afterward
,
if
God
had
forbidden
any
more
to
be
written
or
taught
,
besides
that
one
booke
of
Deuteronomie
?
Shall
we
thinke
that
none
of
the
Prophets
that
liued
and
wrote
many
volumes
after
this
,
had
read
these
words
;
or
that
they
either
vnderstood
them
not
;
or
that
vnderstanding
them
well
,
did
wilfully
transgresse
against
them
?
one
of
these
the
Protestants
must
needs
defend
,
or
else
for
very
shame
surcease
the
alleadging
of
this
text
for
the
all
sufficiencie
of
the
written
word
.
We
neither
need
,
nor
will
defend
either
of
them
.
But
we
denie
your
consequence
;
if
no
man
might
adde
any
thing
A.
W
to
the
law
of
God
deliuered
by
Moses
,
then
the
Prophets
offended
in
writing
so
many
volumes
.
The
reason
is
,
that
the
Prophets
writ
not
as
men
,
but
as
[
](A15735-e92930-b)d
d
2.
Pet.
the
instruments
of
Gods
spirit
,
inditing
and
penning
by
them
.
God
did
not
tie
his
owne
hands
by
that
commandement
,
that
he
might
not
from
time
to
time
instruct
his
people
,
as
it
should
seeme
good
to
his
infinite
wisedome
.
To
speake
yet
more
plainly
;
the
Prophets
and
Apostles
writings
,
are
nothing
els
but
expositions
of
that
,
the
summe
whereof
is
deliuered
in
the
fiue
bookes
of
Moses
;
wherein
the
whole
doctrine
of
the
Law
and
the
Gospell
is
contained
.
speaker
W.
P.
Testimonie
II.
Isai.
8.
20.
To
the
law
and
to
the
testimonie
.
If
they
speake
not
according
to
this
worde
,
it
is
because
there
is
no
light
in
them
.
Here
the
Prophet
teacheth
what
must
be
done
in
cases
of
difficultie
.
Men
must
not
runne
to
the
wizard
or
southsaier
,
but
to
the
law
and
testimonie
,
and
here
he
commends
the
written
word
as
sufficient
to
resolue
all
doubts
and
scruples
in
conscience
whatsoeuer
.
speaker
D.
B.
P.
Here
the
Prophet
teacheth
(
saith
M.
Perkins
what
is
to
be
done
in
cases
of
difficulty
.
Men
must
not
runne
to
the
Wizards
and
Soothsayers
,
but
to
the
Lawe
and
to
the
Testament
,
commending
the
written
word
,
as
sufficient
to
resolue
all
doubts
.
By
the
Law
and
testimony
in
that
place
;
the
fiue
books
of
Moses
are
to
be
vnderstood
.
If
that
written
Word
be
sufficient
to
resolue
all
doubts
whatsoeuer
:
What
need
we
then
the
Prophets
?
what
need
we
the
Euangelists
and
the
Epistles
of
the
Apostles
?
What
Wizard
would
haue
reasoned
in
such
sort
?
speaker
A.
W.
The
Scripture
is
not
to
resolue
all
doubts
;
but
all
doubts
and
scruples
of
conscience
whatsoeuer
,
which
you
craftily
leaue
out
in
propounding
our
reason
.
Your
consequence
is
false
:
If
the
fiue
bookes
of
Moses
be
sufficient
for
the
resoluing
of
al
doubts
;
what
need
any
writings
of
the
Prophets
,
Euangelists
or
Apostles
?
Is
not
the
Ciuill
and
Canon
law
(
in
your
iudgement
)
sufficient
to
resolue
all
doubts
,
in
cases
concerning
them
?
is
there
therefore
no
need
of
any
exposition
thereof
?
The
rest
of
the
Scripture
is
a
Commentarie
vpon
those
fiue
bookes
.
Besides
,
is
nothing
required
in
the
scripture
but
resoluing
of
doubts
?
The
historie
of
the
Church
is
worth
the
knowing
,
for
our
instruction
,
comfort
,
exhortation
,
imitation
,
and
such
like
.
speaker
D.
B.
P.
The
Prophet
willeth
there
,
that
the
Israelites
who
wanted
wit
to
discerne
whether
it
be
better
to
flie
vnto
God
for
counsell
,
than
vnto
Wizards
and
Sooth-sayers
,
to
see
what
is
written
in
the
Law
of
Moses
concerning
that
point
of
consulting
.
Wizards
,
which
is
there
plainely
forbidden
in
diuers
places
.
Now
out
of
one
particular
case
,
whereof
there
is
expresse
mention
in
the
written
word
,
to
conclude
that
all
doubts
and
scruples
whatsoeuer
are
thereby
to
be
decided
,
is
a
most
vnskilfull
part
,
arguing
as
great
want
of
light
in
him
,
as
was
in
those
blind
Israelites
.
speaker
A.
W.
The
Prophet
doth
not
send
them
to
the
Law
,
and
to
the
testimonie
,
to
see
whether
it
be
lawfull
to
enquire
of
Soothsayers
or
no
:
but
tels
them
,
that
they
must
looke
into
the
booke
of
God
,
to
see
whether
such
iudgements
,
as
the
Prophets
threatned
,
should
not
befall
them
,
if
they
continued
their
sinning
against
God
.
So
that
hee
wils
them
,
not
to
hearken
what
the
Southsayers
say
,
of
their
escaping
the
iudgements
that
the
Prophets
denounced
,
but
to
trie
whether
their
promises
of
safetie
,
or
the
others
threatning
of
destruction
,
were
agreeable
to
the
word
of
God
.
Though
the
case
be
particular
(
which
you
put
amisse
)
yet
if
the
triall
of
the
Prophets
doctrine
be
to
be
made
by
the
scripture
,
as
it
is
,
wherein
may
we
looke
to
vnwritten
traditions
?
speaker
W.
P.
Testimonie
III.
Iohn
,
20.
31.
These
things
were
written
that
ye
might
beleeue
that
Iesus
is
the
Christ
,
and
in
beleeuing
might
haue
euerlasting
life
.
Here
is
set
downe
the
full
end
of
the
Gospell
,
and
of
the
whole
written
word
:
which
is
to
bring
men
to
faith
and
consequently
to
saluation
:
and
therefore
the
whole
scripture
alone
is
sufficient
to
this
ende
without
traditions
.
speaker
D.
B.
P.
3.
Testimony
,
[
](A15735-e93240-b)*
*
Ioh.
20.
31.
These
things
were
written
,
that
yee
might
beleeue
that
Iesus
is
the
Christ
:
and
in
beleeuing
,
might
haue
life
euerlasting
.
Here
is
set
downe
the
full
end
of
the
Gospell
,
that
is
,
to
bring
men
to
faith
,
and
consequently
to
saluation
:
to
which
,
the
whole
Scripture
alone
is
sufficient
without
Traditions
.
Ans
Here
are
more
faults
than
lines
.
First
the
text
is
craftily
mangled
:
Things
being
put
in
steed
of
Miracle●
.
For
S.
Iohn
saith
,
Many
other
Miracles
Christ
did
,
&c
,
but
these
were
written
,
&c.
speaker
A.
W.
Mangling
is
cutting
off
some
part
,
not
putting
one
word
for
another
;
especially
such
a
word
as
containes
the
other
.
Things-comprehends
both
doings
and
sayings
;
and
to
both
doth
one
of
your
Glosses
referre
this
narration
,
euen
on
the
former
verse
,
where
the
word
miracle
is
set
downe
;
He
shewes
(
saith
[
](A15735-e93360-b)e
e
I
yea
ad
Ioa
20.
34.
Lyra
)
the
insufficiencie
of
the
Scripture
,
in
respect
of
Christs
excellencie
[
](A15735-e93380-b)f
f
In
opere
&
doctrina
.
in
worke
and
doctrine
.
speaker
D.
B.
P.
Secondly
,
S.
Iohn
saith
not
that
for
faith
we
shall
be
saued
,
but
beleeuing
we
should
haue
saluation
in
his
name
,
which
he
clipped
off
.
speaker
A.
W.
What
saith
Master
Perkins
more
,
than
[
](A15735-e93490-b)g
g
Glossa
Ordin
.
ibi
.
your
glosse
doth
acknowledge
?
That
faith
may
be
anowed
,
by
which
life
may
be
had
.
And
[
](A15735-e93510-b)h
h
Lyra.
ibi
.
another
glosse
expounds
that
beleeuing
,
of
faith
formed
by
charitie
;
which
you
grant
iustifies
.
It
helpes
vs
nothing
at
all
to
leaue
out
those
words
in
his
name
,
and
therefore
there
was
no
clipping
in
it
.
speaker
D.
B.
P.
Thirdly
,
remember
to
what
faith
S.
John
ascribes
the
meanes
of
our
saluation
,
not
to
that
whereby
we
applie
vnto
our selues
Christs
righteousnes
,
but
by
which
we
beleeue
Jesus
to
be
Christ
the
Messias
of
the
Iewes
,
and
the
Sonne
of
God
,
which
M.
Perkins
also
concealed
.
speaker
A.
W.
The
faith
,
spoken
of
in
this
text
,
is
not
properly
iustifying
faith
,
but
that
is
signified
in
the
latter
part
of
the
verse
,
where
it
is
said
,
that
we
haue
life
in
his
name
,
that
is
,
by
resting
vpon
his
power
to
saue
vs
.
The
concealing
of
those
words
doth
more
hurt
,
than
helpe
vs
.
speaker
W.
P.
If
it
bee
said
,
that
this
place
must
bee
vnderstood
of
Christs
miracles
onely
:
I
answere
,
that
miracles
without
the
doctrine
of
Christ
and
knowledge
of
his
sufferings
,
can
bring
no
man
to
life
euerlasting
,
and
therefore
the
place
must
bee
vnderstood
of
the
doctrine
of
Christ
and
not
of
his
miracles
alone
,
as
Paul
teacheth
,
Gal.
8.
1.
If
we
or
an
Angell
from
heauen
preach
vnto
you
any
thing
beside
that
which
wee
haue
preached
,
let
him
bee
accursed
,
And
to
this
effect
hee
blames
them
that
taught
but
a
diuers
doctrine
to
that
which
he
had
taught
,
1.
Tim.
1.
3.
speaker
D.
B.
P.
Now
to
the
present
matter
,
S.
Iohn
saith
,
that
these
miracles
recorded
in
his
Gospell
,
were
written
,
that
we
might
beleeue
Iesus
to
be
the
Son
of
God
;
and
beleeuing
,
haue
saluation
in
his
name
,
&c.
Therefore
the
written
word
containes
all
doctrine
necessary
to
saluation
.
Ans.
S.
Iohn
speaks
not
a
word
of
doctrine
,
but
of
miracles
:
and
therfore
to
conclude
sufficiencie
of
Doctrine
out
of
him
,
is
not
to
care
what
one
saith
.
But
M.
Perkins
foreseeing
this
,
saith
,
it
cannot
be
vnderstood
of
miracles
only
;
for
miracles
without
the
doctrine
of
Christ
,
can
bring
no
man
to
life
euerlasting
:
True
,
and
therefore
that
text
speaking
only
of
miracles
,
proueth
nothing
for
the
sufficiency
of
the
written
Word
.
Christs
miracles
were
sufficient
,
to
proue
him
to
be
the
Sonne
of
God
,
and
their
Messias
:
But
that
proueth
not
S.
Iohns
Gospell
,
to
containe
all
Doctrine
needfull
to
saluation
:
For
many
other
points
of
faith
must
be
beleeued
also
.
speaker
A.
W.
Master
Perkins
prooues
,
that
the
Euangelist
speakes
not
only
of
miracles
,
because
he
speakes
of
such
a
faith
as
will
bring
a
man
to
euerlasting
life
;
which
the
faith
that
comes
by
miracles
only
will
not
doe
.
You
offer
not
to
answere
his
reason
,
which
stands
still
in
force
against
you
,
but
denie
the
conclusion
,
that
he
speakes
not
onely
of
miracles
.
This
reason
wee
haue
confirmed
,
as
also
the
interpretation
by
that
place
of
Austin
;
Iohn
the
Euangelist
(
saith
[
](A15735-e93830-b)i
i
Tractat.
49.
in
Ioan.
●ustin
)
witnesseth
,
that
our
Lord
Christ
both
said
and
did
many
things
that
are
not
written
.
But
those
things
were
chosen
out
to
be
written
,
which
seemed
sufficient
for
the
saluation
of
the
beleeuers
.
And
whereas
you
would
restraine
the
text
only
to
the
proofe
of
Christs
being
the
Messiah
,
[
](A15735-e93850-b)k
k
Lyra
ibi
.
Lyra
may
teach
you
,
that
in
this
[
](A15735-e93880-b)l
l
Epilogo
.
conclusion
the
profit
also
of
the
doctrine
is
declared
.
And
[
](A15735-e93900-b)m
m
Hugo
ibi
.
Hugo
Cardinalis
saith
,
that
in
these
words
specially
the
intent
of
the
booke
,
but
generally
the
end
of
all
the
Scripture
is
declared
.
Now
the
end
of
the
Scripture
is
our
saluation
.
To
the
same
purpose
writes
[
](A15735-e93940-b)n
n
Cyrill
.
in
Ioa.
lib.
12.
cap.
68.
Cyrill
:
All
things
that
our
Lord
did
,
are
not
written
,
but
those
that
the
writers
thought
to
be
sufficient
for
manners
and
doctrine
,
that
we
glistering
with
true
faith
,
good
workes
and
vertue
,
might
come
to
the
kingdome
of
heauen
.
speaker
D.
B.
P.
And
if
it
alone
be
sufficient
;
what
neede
we
the
other
three
Gospels
,
the
Actes
of
the
Apostles
,
or
any
of
their
Epistles
,
or
the
same
S.
Johns
Reuelations
.
speaker
A.
W.
There
are
some
that
thinke
(
and
the
opinion
is
not
vnlikely
)
that
the
Euangelist
speakes
of
all
the
bookes
of
the
new
Testament
,
which
hee
saw
before
his
writing
of
this
Gospell
;
vnlesse
perhaps
the
reuelation
were
penned
by
him
afterward
.
But
the
obiection
shewes
it selfe
to
be
vaine
,
by
my
former
answer
to
the
like
,
about
the
fiue
bookes
of
Moses
.
speaker
D.
B.
P.
Finally
,
admit
that
S.
Johns
Gospell
were
all-sufficient
,
yet
should
not
Traditions
be
excluded
;
for
Christ
saith
in
it
in
plaine
tearmes
,
[
](A15735-e94080-b)*
*
Ioh.
16.
that
he
had
much
more
to
say
vnto
his
Apostles
,
but
they
as
then
being
not
able
to
beare
it
;
he
reserueth
that
to
be
deliuered
vnto
them
afterward
;
of
which
high
mysteries
S.
John
recordeth
not
much
in
his
Gospell
after
Christs
resurrection
;
and
so
many
of
them
must
needs
be
deliuered
by
Tradition
vnwritten
.
speaker
A.
W.
First
if
it
be
granted
that
[
](A15735-e94140-b)o
o
Ioh.
16.
12.
our
Sauiour
had
(
at
that
time
)
some
new
matter
to
deliuer
,
which
they
had
not
heard
of
,
what
get
you
by
it
?
It
will
not
follow
thereupon
,
either
that
all
things
necessarie
to
saluation
are
not
contained
in
the
scriptures
,
or
that
your
traditions
are
the
things
that
our
Sauiour
meant
,
for
(
as
[
](A15735-e94150-b)p
p
Tract.
96.
i●
Ioan.
Austin
truly
affirmeth
)
since
Christ
hath
not
signified
any
where
in
scripture
what
they
were
,
it
is
rashnes
for
any
man
to
presume
to
say
,
they
were
such
,
or
such
things
.
No
man
(
saith
your
[
](A15735-e94180-b)q
q
Glossa
Interlin
.
ibi
.
Glosse
)
may
determine
what
they
were
.
Secondly
,
there
is
no
shew
of
consequence
in
your
reasoning
,
Christ
had
many
things
to
say
not
long
before
his
death
:
Therefore
though
the
Gospell
be
all
sufficient
,
yet
there
are
many
things
not
written
which
were
needfull
to
be
beleeued
.
Because
they
were
afterward
to
be
spoken
,
therefore
were
they
not
written
at
all
by
the
Apostles
and
Euangelists
?
sure
Christ
forbad
not
the
writing
of
them
in
those
words
.
Thirdly
,
this
is
the
place
which
heretikes
abuse
to
the
countenancing
of
their
traditions
,
as
you
do
of
yours
.
All
foolish
heretikes
(
saith
[
](A15735-e94210-b)r
r
Aug.
Tract.
97.
in
Ioan.
Austin
)
that
will
haue
themselues
counted
Christians
,
indeuour
to
colour
their
bold
fantasticall
inuentions
with
that
sentence
of
the
Gospell
,
I
haue
yet
many
things
to
say
to
you
.
Lastly
I
answere
,
that
those
many
things
of
which
Christ
speakes
,
were
the
same
that
before
he
had
taught
them
,
which
they
partly
vnderstood
not
,
and
partly
remembred
not
.
I
prooue
it
thus
:
Our
Sauiour
said
before
,
that
he
[
](A15735-e94240-b)s
s
Iohn
.
15.
15.
had
taught
them
all
things
which
he
had
heard
of
his
father
,
and
promised
to
send
them
the
holie
ghost
,
[
](A15735-e94260-b)t
t
Iohn
.
14.
26.
that
should
teach
them
,
and
cause
them
to
remember
whatsoeuer
he
had
said
to
them
,
whereof
we
haue
a
worthie
example
in
[
](A15735-e94270-b)u
u
Ioan.
2.
22.
that
speech
of
Christ
concerning
building
the
temple
againe
.
This
(
saith
the
Gospell
)
the
disciples
then
vnderstood
not
,
but
after
his
resurrection
they
came
to
the
true
vnderstanding
of
it
.
We
say
not
,
that
our
Sauiour
deliuered
to
them
euery
point
of
doctrine
distinctly
,
but
that
he
furnished
them
with
so
much
knowledge
,
as
that
they
might
easily
by
that
light
gather
and
write
whatsoeuer
was
needfull
to
be
beleeued
;
to
the
penning
whereof
they
had
the
speciall
direction
of
the
spirit
both
for
matter
and
maner
.
[
](A15735-e94300-b)x
x
Iansen
.
ad
Ioan.
16.
Iansenius
Bishop
of
Gaunt
is
wholie
of
the
same
opinion
,
affirming
that
those
many
things
were
not
diuers
from
those
which
he
had
taught
them
before
,
but
a
more
plaine
exposition
of
them
:
and
to
that
purpose
he
alleages
very
fitly
that
place
of
the
[
](A15735-e94330-b)y
y
1.
Cor.
3.
1.
Apostle
,
I
could
not
speake
to
you
,
as
vnto
spirituall
men
,
but
as
it
were
vnto
carnall
men
,
to
little
ones
in
Christ
.
[
](A15735-e94350-b)z
z
Didymus
apud
Tho.
in
caten
.
ad
Ioa.
16.
Didymus
about
the
yeare
580.
expounded
the
place
thus
,
This
he
saith
,
that
his
auditors
[
](A15735-e94380-b)a
a
Omnia
verborum
consecuti
.
had
not
yet
conceiued
all
things
which
he
had
told
them
,
that
afterward
they
were
to
suffer
for
his
name
sake
.
And
afterward
,
as
yet
also
(
saith
Didymus
)
being
vnder
the
type
of
the
law
,
and
shadowes
,
they
could
not
discerne
of
the
truth
,
the
shadow
whereof
the
law
caryed
.
speaker
D.
B.
P.
This
place
of
S.
Iohn
,
M.
Perkins
patcheth
vp
with
another
of
S.
Paul
If
we
or
any
Angell
from
heauen
preach
vnto
you
any
thing
besides
that
[
](A15735-e94480-b)*
*
Gal.
1.
8.
which
we
haue
preached
,
let
him
be
accursed
:
And
to
this
effect
he
blames
them
that
taught
but
a
diuers
doctrine
,
to
that
which
he
had
taught
,
[
](A15735-e94500-b)*
*
1.
Tim.
1.
3.
Ans.
Now
we
must
looke
vnto
the
Gentlemans
fingers
:
There
were
three
corruptions
in
the
text
of
S.
Iohn
:
here
is
one
,
but
it
is
a
foule
one
.
Insteed
of
preaching
vnto
them
another
Gospell
,
he
puts
(
preach
vnto
them
any
other
thing
:
)
when
there
is
great
difference
betweene
another
You
giue
more
to
the
Gospell
in
this
place
,
then
before
to
all
the
Scripture
.
Gospell
,
and
any
other
thing
.
The
Gospell
comprehendeth
the
principall
points
of
faith
,
and
the
whole
worke
of
Gods
building
in
vs
:
which
S.
Paul
like
a
wise
Architect
[
](A15735-e94580-b)*
*
1.
Cor.
3.
12.
had
laide
in
the
Galathians
;
others
his
fellow
workemen
,
might
build
vpon
it
,
gold
,
siluer
,
and
pretious
stones
,
with
great
merit
to
themselues
and
thanks
from
S.
Paul
:
Marry
if
any
should
digge
vp
that
blessed
and
only
foundation
,
&
would
lay
a
new
one
,
him
S.
Paul
holdeth
for
accursed
.
So
that
,
that
falsification
of
the
text
is
intolerable
;
and
yet
when
all
is
done
,
nothing
can
be
wringed
out
of
it
,
to
proue
the
written
word
to
comprehend
all
doctrine
needfull
to
saluation
:
for
S.
Paul
speaketh
there
only
of
his
Gospell
,
that
is
,
of
his
preaching
vnto
the
Galathians
,
and
not
one
word
of
any
written
Gospell
:
No
more
doth
he
in
that
place
to
Timothy
:
And
so
it
is
nothing
to
purpose
.
speaker
A.
W.
The
Greeke
is
(
word
forword
)
if
we
,
or
an
angell
from
heauen
shall
preach
vnto
you
,
[
](A15735-e94680-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
beside
that
which
we
haue
preached
,
let
him
be
accursed
.
Your
vulgar
,
Latine
all
one
with
it
in
a
maner
,
[
](A15735-e94710-b)c
c
Praeterquam
quod
.
praeterquam
quod
,
for
[
](A15735-e94730-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
praeter
id
quod
,
as
it
is
in
the
next
verse
,
where
the
greeke
is
all
one
:
your
[
](A15735-e94760-b)e
e
Interlin
.
Bib.
praeter
quod
.
interlinear
praeter
quod
,
in
both
verses
.
You
will
haue
the
Apostle
meane
another
gospell
,
and
so
will
Master
Perkins
:
for
by
another
thing
he
vnderstands
such
another
thing
,
as
shall
be
necessarie
to
saluation
,
and
yet
diuers
from
that
,
which
the
Apostle
had
deliuered
.
And
what
is
that
else
,
but
another
Gospell
?
You
tell
vs
the
gospell
comprehends
the
principall
points
of
faith
,
whereas
before
in
this
point
you
giue
no
more
to
the
whole
scripture
but
that
some
principall
points
may
be
gathered
out
of
it
:
this
would
haue
made
a
contradiction
in
Master
Perkins
.
But
is
there
any
thing
necessarie
to
saluation
,
that
is
not
a
principall
point
of
faith
?
Is
not
that
a
principall
point
,
without
which
a
man
cannot
be
saued
?
But
if
(
as
you
adde
)
the
gospell
comprehend
also
the
whole
worke
of
Gods
building
in
vs
,
either
I
conceiue
not
what
you
meane
by
those
words
,
or
else
he
that
teacheth
any
other
course
of
Gods
building
in
vs
then
the
gospell
prescribes
,
preacheth
another
gospell
:
which
doctrine
will
go
neere
to
ouerthrow
the
greatest
part
of
your
will
worship
.
You
proceed
and
say
,
that
the
Apostle
speakes
of
such
a
doctrine
as
digs
vp
the
foundation
.
What
is
the
foundation
?
If
it
be
not
digged
vp
,
as
long
as
Christ
is
held
to
be
the
Messiah
,
and
that
without
him
there
is
no
saluation
,
as
you
commonly
expound
the
gospell
of
faith
in
Christ
,
questionles
the
Apostle
speakes
not
of
ouerthrowing
the
foundation
,
because
the
Galathians
,
against
whom
he
writes
,
did
not
think
that
any
saluation
could
be
had
without
Christ
,
but
[
](A15735-e94820-b)f
f
Gal.
5.
1.
2.
3.
that
the
law
morall
and
ceremoniall
was
to
be
ioyned
with
Christ
to
iustification
.
If
the
foundation
may
be
razed
,
though
those
points
be
not
denyed
;
and
if
to
ioyne
the
law
with
Christ
,
be
to
lay
another
foundation
,
and
to
preach
another
gospell
,
how
can
your
popish
synagogue
be
a
true
member
of
Christs
Church
,
in
which
the
foundation
is
shaken
,
in
coupling
the
law
with
Christ
,
and
another
Gospell
preached
,
by
teaching
such
points
of
doctrine
for
matter
necessarie
to
saluation
,
as
the
Apostles
neuer
deliuered
?
Master
Perkins
therefore
vnderstanding
by
any
thing
,
only
things
,
that
make
another
Gospell
,
as
the
question
in
hand
,
and
[
](A15735-e94850-b)g
g
1.
Tim.
1.
3.
the
other
place
alleaged
shew
A
diuers
doctrine
,
may
neither
be
charged
with
,
nor
suspected
of
false
dealing
.
[
](A15735-e94870-b)h
h
Bellarm.
de
verbo
Dei
non
script
.
lib.
4.
cap.
10.
Bellarmine
a
Cardinall
,
and
a
man
of
as
great
iudgement
as
you
,
affirmes
,
that
the
Apostle
in
that
place
speakes
both
of
the
written
and
vnwritten
word
,
not
as
you
would
haue
it
,
only
of
the
gospel
preached
.
And
[
](A15735-e94890-b)i
i
Aug.
contr.
lit
.
Petil.
lib.
3.
cap.
6.
Austin
applies
the
text
to
the
scripture
of
the
law
and
of
the
gospell
;
other
then
that
which
you
haue
receiued
in
the
legall
and
Euangelicall
scriptures
,
that
is
,
in
the
old
and
new
Testament
.
[
](A15735-e94920-b)k
k
Basil.
Moral
.
sum.
72.
cap.
1.
Basill
also
saith
the
like
of
the
same
matter
,
that
the
hearers
must
examin
those
things
that
are
deliuered
by
their
teachers
,
and
receiue
those
that
are
[
](A15735-e94950-b)l
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
agreeable
to
the
Scripture
,
and
reiect
those
[
](A15735-e94980-b)m
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Praeterquam
quod
.
that
are
diuers
,
which
he
prooues
by
that
place
to
the
Galathians
.
And
whereas
Bellarmine
would
haue
their
testimonies
,
vnderstood
of
things
contrary
only
,
the
very
words
refute
him
.
But
it
is
apparant
,
that
all
that
Paul
preached
is
in
the
scriptures
;
for
out
of
them
doth
he
still
confirme
his
doctrine
.
They
of
[
](A15735-e95030-b)n
n
Act.
17.
10.
11
Berea
found
that
,
which
hee
taught
them
,
to
agree
with
the
scriptures
,
and
[
](A15735-e95050-b)o
o
Act.
26.
12.
himselfe
auoucheth
before
Festus
,
that
he
preached
nothing
but
that
which
Moses
and
the
Prophets
had
taught
.
And
so
both
these
places
are
to
purpose
.
speaker
W.
P.
Testimonie
IV.
2.
Tim.
3.
16.
17.
The
whole
Scripture
is
giuen
by
inspiration
of
God
&
is
profitable
to
teach
,
to
improoue
,
to
correct
,
and
to
instruct
in
righteousnesse
,
that
the
man
of
God
may
be
absolute
,
beeing
made
perfect
vnto
euerie
good
worke
.
In
these
wordes
be
contained
two
arguments
,
to
prooue
the
sufficiencie
of
the
Scripture
without
vnwritten
verities
.
The
first
:
that
which
is
profitable
to
these
foure
vses
:
namely
,
to
teach
all
necessarie
trueth
,
to
confute
all
errours
,
to
correct
faults
in
manners
,
and
to
instruct
in
righteousnesse
,
that
is
,
to
informe
all
men
in
all
good
duties
,
that
is
sufficient
to
saluation
.
But
scripture
serueth
for
all
these
vses
:
and
therefore
it
is
sufficient
:
and
vnwritten
traditions
are
superfluous
.
speaker
D.
B.
P.
In
these
words
are
contained
(
saith
M.
Perkins
)
two
arguments
to
proue
the
sufficiencie
of
Scripture
:
The
first
;
that
which
is
profitable
to
these
foure
vses
,
to
teach
(
all
necessary
truth
is
not
in
the
text
)
to
confute
Neither
doth
M.
Perkins
put
it
in
.
An
interpretation
is
not
addition
to
the
text
.
errors
,
to
correct
faults
in
manners
,
to
instruct
(
all
men
in
all
dutie
,
is
M.
Perkins
his
addition
to
the
text
)
that
is
sufficient
to
saluation
:
But
the
Scriptures
serue
for
all
these
vses
,
&c.
Ans.
This
text
of
holy
Scripture
,
is
so
farre
from
yeelding
our
aduersaries
two
Arguments
,
that
it
affoordeth
not
so
much
as
any
probable
colour
of
halfe
one
good
argument
.
In
searching
out
the
true
sense
of
holy
Scriptures
;
we
must
obserue
diligently
the
nature
and
proper
signification
of
the
words
;
as
M.
Perkins
also
noteth
out
of
S.
Augustine
,
in
his
sixt
obiection
of
this
question
;
which
,
if
the
Protestants
did
here
performe
,
they
would
make
no
such
account
of
this
text
:
for
S.
Paul
saith
only
,
that
all
Scripture
is
profitable
,
not
sufficient●
,
to
teach
,
to
proue
,
&c.
How
are
they
then
carried
away
with
their
owne
partiall
affections
,
that
cannot
discerne
betweene
profitable
and
sufficient
?
Good
Timber
is
profitable
to
the
building
of
an
house
,
but
it
is
not
sufficient
,
without
stones
,
morter
,
and
a
Carpenter
.
Seed
serues
well
,
yea
,
is
also
necessary
to
bring
forth
corne
:
but
will
it
suffice
of
itself
,
without
manuring
of
the
ground
,
and
seasonable
weather
?
And
to
fit
our
purpose
more
properly
;
good
lawes
are
very
profitable
:
yea
,
most
expedient
for
the
good
gouernment
of
the
common-wealth
:
But
are
they
sufficient
without
good
customes
,
good
gouernours
,
and
iudges
,
to
see
the
same
law
and
customes
rightly
vnderstood
and
duly
executed
?
Euen
so
the
holy
Scriptures
(
S.
Paul
affirmeth
)
are
very
profitable
;
as
contayning
very
good
and
necessarie
matter
,
both
to
teach
,
reproue
,
and
correct
:
but
he
saith
not
they
are
sufficient
,
or
that
they
do
containe
all
doctrine
needfull
for
these
foure
ends
:
And
therefore
,
to
argue
out
of
S.
Paul
,
that
they
are
sufficient
for
all
those
purposes
;
when
he
saith
only
,
that
they
are
profitable
to
them
,
is
plainly
not
to
know
,
or
not
to
care
what
a
man
●…h
:
And
to
presse
such
an
impertinent
cauil
,
so
often
and
so
vehemently
as
the
Protestants
do
,
is
nothing
else
but
to
bewray
,
(
vnto
the
indifferent
reader
)
either
their
extreame
ignorance
,
or
most
audacious
impudency
,
that
thinke
they
can
face
out
any
matter
,
be
it
neuer
so
impertinent
.
speaker
A.
W.
The
text
was
set
downe
before
without
any
addition
,
now
Master
Perkins
shewes
how
he
gathers
his
argument
out
of
the
text
,
without
adding
to
it
at
all
,
but
interpreting
it
.
Now
whereas
hee
saith
all
necessarie
truth
,
how
much
lesse
affirmes
[
](A15735-e95380-b)p
p
Lyra
ad
2.
Tim.
3.
Lyra
,
when
he
addes
,
to
[
](A15735-e95410-b)q
q
Veritatem
.
teach
the
truth
?
for
if
by
that
word
he
should
meane
no
more
but
some
truth
,
it
were
but
a
bare
exposition
,
but
that
he
vnderstands
by
it
all
truth
,
I
gather
out
of
his
other
exposition
that
followes
,
for
which
also
you
blame
Master
Perkins
,
to
instruct
all
men
in
all
dutie
.
The
word
is
in
all
righteousnes
,
that
is
,
to
[
](A15735-e95460-b)r
r
Glossa
Interlin
.
ibi
.
make
him
righteous
with
legall
righteousnes
(
saith
Lyra
)
which
is
all
[
](A15735-e95490-b)s
s
Omnis
virtus
.
or
euery
vertue
.
That
the
profitablenes
of
the
Scripture
to
those
purposes
argues
a
sufficiencie
,
it
is
the
iudgement
of
the
best
Interpreters
:
There
is
no
sicknes
of
the
soule
(
saith
[
](A15735-e95530-b)t
t
De
dupl.
martyr
.
cap.
43
Cyprian
)
for
which
the
Scripture
of
God
affoords
not
a
present
remedie
.
He
proues
it
by
the
place
of
Timothy
.
[
](A15735-e95560-b)u
u
Hieron
.
ad
2.
Tim.
3.
Ierome
saith
,
The
Scripture
was
giuen
to
teach
vs
,
that
doing
all
things
by
the
aduice
thereof
,
we
might
doe
iust
things
iustly
.
[
](A15735-e95590-b)x
x
Chrysost.
ibi
.
Chrysostome
is
yet
more
plaine
:
If
we
be
to
learne
,
or
to
be
ignorant
of
any
thing
,
there
we
shall
learne
it
:
if
to
conuince
falsehood
,
thence
we
shall
fetch
it
:
if
we
be
to
correct
or
chastice
for
exhortation
,
if
any
comfort
be
wanting
,
which
must
be
had
,
out
of
the
Scripture
we
shall
learne
it
.
And
vpon
those
words
,
That
the
man
of
God
may
be
perfit
:
Therefore
without
the
Scripture
hee
cannot
bee
made
perfect
.
In
steed
of
me
(
saith
Paul
)
thou
hast
the
Scriptures
:
if
thou
desire
to
learne
any
thing
,
thence
thou
shalt
,
or
there
thou
maist
haue
it
.
The
Scripture
(
saith
[
](A15735-e95640-b)y
y
Theophylact
.
ibi
.
Theophylact
)
is
profitable
to
vs
,
teaching
vs
,
if
any
thing
be
to
be
learned
.
For
there
is
nothing
that
cannot
be
answered
by
the
holy
Scripture
.
If
vaine
and
false
things
be
to
be
reprooued
,
thence
also
it
may
be
done
:
if
any
thing
be
to
be
corrected
,
if
any
man
be
to
be
instructed
,
that
is
to
be
taught
to
righteousnes
,
that
is
,
that
he
he
may
do
that
which
is
righteous
,
this
also
is
ready
for
thee
in
the
Scripture
.
And
afterward
he
makes
the
Apostle
speake
thus
to
Timothy
:
If
thou
wilt
be
perfect
and
holy
,
&c.
let
the
Scriptures
be
thy
Counsellors
in
steed
of
me
.
And
vpon
these
words
,
Perfect
to
euery
good
worke
.
Not
simply
(
saith
Theophylact
)
[
](A15735-e95690-b)z
z
Particeps
bonorum
operum
.
partly
fitted
to
good
workes
,
but
perfect
:
not
so
that
he
shall
be
fitted
to
this
and
not
to
that
,
but
to
euery
good
worke
.
That
he
may
be
perfect
to
euery
good
worke
,
saith
[
](A15735-e95720-b)a
a
Lombard
.
ad
2.
Tim.
3.
Peter
Lombard
,
expounding
the
word
instructus
,
which
is
in
your
vulgar
translation
.
[
](A15735-e95750-b)b
b
Thomas
ibi
.
Thomas
goes
further
,
to
euery
good
worke
:
Not
onely
to
those
workes
which
are
for
necessitie
of
saluation
,
but
to
those
also
that
are
of
supererogation
.
And
a
little
before
:
If
the
effect
of
holy
Scripture
be
fourefold
,
to
teach
the
truth
,
to
conuince
falsehood
,
for
speculation
;
to
draw
from
euill
,
and
bring
to
good
,
for
practise
;
the
last
effect
of
it
is
,
that
it
brings
men
to
perfection
.
[
](A15735-e95790-b)c
c
Non
enim
qualitercunque
bonum
facit
,
sed
perficit
.
For
it
doth
not
make
a
man
good
in
part
,
but
perfectly
.
It
is
proper
to
the
holy
Scripture
(
saith
[
](A15735-e95810-b)d
d
Caietan
.
ibi
.
Caietan
)
to
teach
the
igrant
,
and
that
he
may
be
perfect
in
all
things
,
that
belong
to
the
perfecting
of
a
man
of
God
.
And
afterward
:
See
whether
the
profit
of
the
holy
Scripture
teads
,
to
the
perfection
of
the
man
of
God
:
that
is
,
of
him
who
giues
himselfe
wh●ly
to
God
;
to
such
a
perfection
I
say
,
that
he
may
be
perfect
to
the
practis●
of
e●ery
good
worke
.
I
haue
been
som●
what
the
larger
in
this
,
because
this
Papist
chargeth
vs
so
hard
,
not
to
know
,
or
not
to
●…e
what
wee
say
.
And
yet
what
say
we
,
that
hath
not
been
said
before
by
the
ancient
writers
,
and
many
Papi●…s
themselues
?
Now
for
the
further
confirmation
of
this
exposition
(
though
against
a
Papist
there
needes
no
further
)
wee
may
obserue
out
of
Chrysostome
,
and
Theophylact
,
that
the
Apostle
Paul
,
being
,
as
he
[
](A15735-e95870-b)e
e
2.
Tim.
4.
6.
saith
afterwards
,
shortly
to
be
offered
vp
,
commends
the
Scriptures
to
Timothy
for
instructers
in
his
steed
,
to
which
he
may
haue
recourse
,
as
often
as
any
truth
is
to
be
taught
,
any
error
to
be
confuted
,
any
fault
to
be
reprooued
,
or
any
good
dutie
to
be
enioyned
.
Further
,
we
vnderstand
by
the
Apostle
himself
,
that
[
](A15735-e95900-b)f
f
2.
Tim.
3.
15.
the
Scriptures
are
able
to
make
him
wise
to
saluation
.
And
thence
we
conclude
,
that
they
containe
all
things
necessarie
to
saluation
.
And
if
any
thing
els
were
requisite
,
it
is
strange
that
the
Apostle
should
not
commend
the
especiall
meditation
thereof
vnto
him
,
since
without
it
he
could
not
be
perfect
.
speaker
W.
P.
The
second
:
that
which
can
make
the
man
of
God
,
that
is
Prophets
,
and
Apostles
,
and
the
Ministers
of
the
word
,
perfect
in
all
the
duties
of
their
callings
:
that
same
worde
is
sufficient
to
make
all
other
men
perfect
in
all
good
works
.
But
Gods
word
is
able
to
make
the
man
of
God
perfect
.
Therefore
it
is
sufficient
to
prescribe
the
true
and
perfect
way
to
eternall
life
,
without
the
helpe
of
vnwritten
traditions
.
speaker
D.
B.
P.
The
same
answere
I
make
vnto
M.
Perkins
his
second
argument
,
out
of
the
same
place
:
that
the
holy
Scriptures
be
profitable
to
make
the
man
of
God
absolute
,
but
not
sufficient
.
speaker
W.
P.
The
same
replie
make
I
against
this
answer
,
that
both
the
Apostle
and
the
interpreters
alleaged
proue
,
that
they
are
so
profitable
,
that
they
make
the
man
of
God
sufficient
.
Besides
,
any
man
may
obserue
,
that
you
answer
to
neither
part
of
Master
Perkins
syllogisme
,
but
roue
at
the
imagined
exposition
of
the
place
.
speaker
D.
B.
P.
I
say
moreouer
;
that
Master
Perkins
doth
falsely
English
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
the
whole
Scriptures
:
when
it
signifieth
all
Scripture
,
that
is
,
euery
booke
of
Scripture
:
and
is
there
put
to
verifie
,
that
the
old
Testament
only
serues
to
instruct
to
saluation
:
For
,
in
the
words
next
before
,
S.
Paul
sheweth
,
how
that
Timothy
from
his
infancie
,
had
been
trained
vp
in
the
knowledge
of
the
holy
Scriptures
:
which
,
saith
he
,
can
instruct
thee
to
saluation
:
And
annexeth
,
as
the
confirmation
thereof
the
Text
cited
:
All
Scripture
inspired
of
God
,
is
profitable
to
teach
,
&c.
Now
,
in
Timothies
infancie
,
no
part
of
the
new
Testament
was
written
,
and
therefore
,
all
Scripture
which
is
here
put
,
to
proue
that
Scripture
which
Timothie
in
his
Infancie
knew
;
cannot
but
by
vnreasonable
wresting
,
signifie
more
than
all
the
bookes
of
the
old
Testament
.
speaker
A.
W.
The
words
are
rightly
translated
:
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
often
taken
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
places
manifestly
prooue
:
[
](A15735-e96180-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
2.
9.
In
him
dwels
the
whole
fulnes
of
the
Godhead
:
[
](A15735-e96210-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Act.
20.
27.
The
whole
counsaile
of
God
.
Luk.
21.
32.
All
the
people
.
Ephes.
4.
16.
The
whole
bodie
.
Rom.
4.
16.
The
whole
seede
.
2.
Thess.
1.
11.
All
the
good
pleasure
.
Matth.
3.
5.
All
Iudea
,
and
all
the
region
thereabout
.
That
it
must
be
so
taken
,
in
this
place
[
](A15735-e96290-b)i
i
Dionys.
Carthus
.
ad
2.
Tim.
3.
Dionysius
the
Carthusian
witnesseth
;
All
,
that
is
[
](A15735-e96320-b)k
k
Tota
Scriptura
.
the
whole
Canonicall
scripture
.
The
Scriptures
(
saith
[
](A15735-e96340-b)l
l
Glossa
Ordin
.
ibi
.
your
ordinarie
Glosse
.
)
And
in
that
sense
did
the
Interpreters
expound
it
.
If
we
take
it
,
as
you
doe
,
euery
Psalme
,
euery
verse
,
yea
euery
word
,
as
being
from
God
by
inspiration
,
must
haue
all
these
properties
.
For
whereas
you
would
restraine
it
to
euery
booke
of
scripture
,
the
words
will
not
beare
it
,
If
the
old
Testament
onely
without
the
new
had
this
sufficiencie
,
can
it
be
insufficient
now
the
new
is
added
?
which
indeed
is
rather
an
explication
,
than
an
addition
to
the
former
.
It
is
more
than
can
be
prooued
,
that
no
part
of
the
new
Testament
was
written
in
Timothies
childhood
,
he
being
at
this
time
but
a
young
man
,
and
this
being
one
of
the
last
Epistles
,
if
not
the
very
last
,
that
euer
the
Apostle
wrote
a
little
before
his
martyrdome
.
speaker
D.
B.
P.
So
that
there
are
three
foule
faults
in
this
the
Protestants
Achilles
:
The
first
,
in
falsification
of
the
text
,
that
it
might
seeme
to
be
spoken
of
the
whole
,
which
is
spoken
of
euery
part
.
The
second
,
in
applying
that
which
is
spoken
of
the
olde
Testament
,
vnto
both
the
olde
and
new
.
The
third
,
in
making
that
to
bee
all-sufficient
which
S.
Paul
affirmeth
onley
to
bee
profitable
.
And
this
is
all
they
can
say
out
of
the
Scripture
,
to
proue
that
the
written
Word
containes
all
doctrine
needfull
to
saluation
.
speaker
A.
W.
Your
first
and
second
faults
are
none
at
all
:
The
translation
is
true
,
and
the
reason
good
;
though
you
expound
the
place
onely
of
the
old
Testament
.
The
third
is
sufficiently
cleere
,
that
the
profit
the
Scripture
brings
,
is
the
perfecting
of
the
man
of
God
to
euery
good
worke
.
speaker
D.
B.
P.
Whereupon
,
I
make
this
inuincible
argument
against
them
out
of
Let
vs
see
your
Achilles
.
this
their
ov●ne
position
.
Nothing
is
necessary
to
be
beleeued
,
but
that
which
is
written
in
holy
Scripture
.
But
in
no
place
of
Scripture
is
it
written
,
that
the
written
word
containes
all
doctrine
needfull
to
saluation
,
as
hath
been
proued
.
Therfore
,
it
is
not
necessary
to
saluation
to
beleeue
the
written
word
,
to
containe
all
doctrine
needfull
to
saluation
.
speaker
A.
W.
Your
inuincible
reason
is
like
your
great
Masters
inuincible
Armada
,
so
strong
in
your
conceit
,
not
in
truth
.
I
denie
the
assumption
of
your
syllogisme
,
as
it
lies
;
that
place
of
Timothie
,
if
there
were
no
more
,
prooues
the
matter
sufficiently
.
But
if
by
written
in
the
Scripture
,
you
meane
set
downe
in
plaine
words
,
I
denie
also
the
proposition
.
For
many
things
are
contained
in
the
Scripture
,
that
are
not
expresly
deliuered
;
and
that
your
great
champion
[
](A15735-e96560-b)m
m
Bellarm.
de
verbo
Dei
scripto
.
lib.
4.
cap.
〈◊〉
.
Bellarmine
knew
well
enough
,
when
he
propounded
your
opinion
so
craftily
by
that
word
expresse
,
expresly
.
speaker
D.
B.
P.
And
by
the
same
principle
,
I
might
reiect
all
testimony
of
Antiquitie
as
needlesse
,
if
the
Scriptures
be
so
al-sufficient
as
they
hold
.
Yet
let
vs
here
what
testimony
M.
Perkins
brings
out
of
antiquity
,
in
fauour
of
his
cause
.
speaker
A.
W.
Not
only
you
may
,
but
you
must
also
reiect
all
testimonie
of
antiquitie
,
that
would
bring
in
any
doctrine
necessarie
to
saluation
,
which
cannot
be
prooued
by
scripture
.
Indeed
the
writings
of
the
ancients
are
(
as
you
call
them
)
testimonies
,
that
is
,
witnesses
of
the
truth
deliuered
in
the
scripture
,
not
autenticall
records
of
any
other
truth
.
To
this
purpose
they
are
highly
to
be
esteemed
,
when
they
agree
with
the
truth
,
and
to
beheld
as
agreeing
,
when
there
is
not
some
good
reason
to
be
brought
to
the
contrarie
.
speaker
W.
P.
V.
the
iudgement
of
the
Church
.
Turtul
.
[
](A15735-e96700-b)*
*
De
resurrect.
carnis
.
saith
,
Take
from
hereticks
opinions
which
they
maintaine
with
the
heathen
,
that
they
may
defend
their
questions
by
Scripture
alone
,
and
they
cannot
stand
.
speaker
D.
B.
P.
Here
Scripture
alone
is
opposed
(
as
euery
one
may
see
)
vnto
the
writings
of
Heathen
Authors
,
and
not
to
the
Traditions
of
the
Apostles
;
and
therefore
make
nothing
against
them
.
speaker
A.
W.
The
Scripture
is
[
](A15735-e96790-b)n
n
Tertull.
de
relurrect
.
carnis
,
cap.
3.
here
appealed
to
,
as
the
onely
competent
Iudge
in
matters
of
controuersie
about
religion
.
For
otherwise
if
Heretikes
would
flie
to
reuelations
,
and
thereby
defend
their
errors
,
they
might
be
said
not
to
do
against
this
rule
of
Tertullian
.
Yea
,
if
traditions
were
of
force
to
prooue
,
they
might
easily
answere
Tertullian
in
this
case
,
that
it
skilled
not
though
they
could
not
maintaine
their
opinions
by
Scripture
,
as
long
as
traditions
perhaps
might
make
for
them
.
But
Tertullian
condemnes
their
errors
,
because
they
cannot
be
auowed
by
the
Scripture
,
making
that
the
onely
triall
.
speaker
W.
P.
Againe
,
We
need
no
curiositie
after
Christ
Iesus
,
nor
inquisition
after
the
Gospell
.
When
we
beleeue
it
,
we
desire
to
beleeue
nothing
beside
:
for
this
we
first
beleeue
that
there
is
nothing
more
which
we
may
beleeue
.
speaker
D.
B.
P.
By
the
Gospell
there
,
is
vnderstood
all
our
Christian
doctrine
,
written
and
vnwritten
;
and
not
only
the
written
word
of
the
foure
Euangelists
,
else
we
should
not
beleeue
the
Actes
of
the
Apostles
,
or
their
Epistles
,
no
more
than
Traditions
:
which
Christian
doctrine
,
written
and
vnwritten
,
we
only
beleeue
by
diuine
faith
;
to
all
other
Authors
,
we
giuesuch
credit
as
their
writings
do
deserue
.
speaker
A.
W.
By
[
](A15735-e96950-b)o
o
Tertull.
de
praeser.
aduers.
haeret
.
cap.
8.
the
Gospell
,
the
doctrine
of
saluation
by
Christ
is
vnderstood
,
which
is
no
lesse
plainly
and
fully
deliuered
in
the
other
writings
of
the
new
Testament
,
than
in
those
foure
bookes
,
which
we
call
by
that
particular
name
.
But
that
traditions
should
be
commended
vnder
the
title
of
the
Gospell
,
it
is
neither
true
,
nor
likely
.
You
must
shew
some
place
of
this
author
,
or
of
some
other
about
his
time
,
to
giue
credit
to
your
interpretation
.
But
it
is
apparant
you
answered
at
aduenture
,
not
knowing
where
it
is
to
be
found
in
Tertullian
.
speaker
D.
B.
P.
If
any
man
desire
to
see
Tertullians
iudgement
of
Traditions
,
let
him
read
his
book
of
prescriptions
against
Heretikes
,
where
he
auerreth
,
that
Traditions
serue
better
than
the
Scriptures
themselues
,
to
confute
all
Heresies
:
Heretikes
alwaies
,
either
not
allowing
all
the
bookes
of
Scripture
,
or
else
peruerting
the
sense
and
meaning
of
the
Scriptures
.
speaker
A.
W.
He
that
hath
to
doe
with
such
Heretikes
,
as
[
](A15735-e97040-b)p
p
Tertull.
de
praeser.
aduers.
haeret
.
Tertullians
aduersaries
then
were
,
and
you
Papists
in
part
now
are
,
must
of
necessitie
haue
recourse
to
the
iudgement
of
the
Church
.
For
what
other
meanes
can
be
vsed
against
them
,
that
denie
the
sufficiencie
of
the
Scripture
?
Therefore
Tertullian
and
Irenaeus
too
,
who
had
to
deale
with
the
same
kinde
of
men
,
labours
to
beate
them
with
their
owne
weapons
,
and
yet
bring
not
in
any
new
doctrine
beside
the
Scripture
,
but
maintaine
the
doctrine
of
the
Scripture
against
them
,
that
condemne
the
Scripture
,
by
the
testimonies
of
learned
men
,
custome
of
the
Church
,
but
he
saith
nothing
of
giuing
like
authoritie
to
the
traditions
,
and
written
word
.
Beside
,
here
is
no
speech
of
doctrine
,
but
only
of
obseruing
certaine
outward
ceremonies
not
necessarie
to
saluation
.
speaker
W.
P.
Augustine
booke
2.
cap.
9.
de
doct.
Christ
.
In
those
things
which
are
plainely
set
downe
in
Scripture
,
are
found
all
those
points
which
containe
faith
and
manners
of
liuing
well
.
speaker
D.
B.
P.
All
things
necessary
to
be
beleeued
of
euery
simple
Christian
,
vnder
As
if
there
were
not
one
and
the
same
beleefe
for
the
sauing
of
learned
,
and
vnlearned
.
paine
of
damnation
,
that
is
,
the
Articles
of
our
Beleefe
,
are
contained
in
the
Scriptures
,
but
not
the
resolution
of
harder
matters
,
much
lesse
of
all
difficulties
,
which
the
more
learned
must
expresly
beleeue
,
if
they
will
be
saued
,
which
distinction
S.
Augustine
else-where
doth
signifie
.
[
](A15735-e97220-b)*
*
De
peccatorum
meritis
cap.
vlt.
speaker
A.
W.
The
question
is
only
of
such
points
as
are
necessarie
to
saluation
,
which
are
all
one
to
the
learned
,
and
vnlearned
,
vnlesse
there
be
diuers
meanes
of
saluation
for
them
.
True
it
is
,
that
a
Minister
ought
to
haue
more
knowledge
then
an
ordinarie
Christian
,
and
that
the
neglect
of
laboring
for
it
is
damnable
to
him
,
as
all
sinne
is
damnable
;
but
that
which
is
necessarie
to
saluation
,
is
equallie
necessarie
for
all
men
:
neither
doth
Austen
allow
any
such
distinction
,
but
refutes
it
rather
[
](A15735-e97270-b)a
a
Aug.
de
doctri
.
Christ
.
cap.
9.
in
that
verie
place
:
for
he
saith
,
that
all
that
feare
God
do
seeke
the
will
of
God
in
the
Canonicall
scripture
;
but
the
words
alleaged
are
most
plaine
,
All
those
points
that
containe
faith
and
manners
of
liuing
well
,
that
is
hope
,
and
charitie
.
Now
what
is
necessarie
for
any
man
to
saluation
,
that
is
not
comprized
in
one
of
these
?
speaker
D.
B.
P.
And
is
gathered
out
of
many
other
places
of
his
workes
,
as
in
that
matter
of
rebaptizing
them
,
who
became
Catholikes
after
they
had
bin
baptized
by
Heretikes
.
He
saith
,
[
](A15735-e97330-b)*
*
Lib.
5.
contr.
Donat.
cap.
23.
The
Apostles
truly
haue
commaunded
nothing
hereof
(
in
their
writings
)
but
that
custome
which
was
laid
against
S.
Cyprian
,
is
to
be
beleeued
to
haue
flowed
from
an
Apostolicall
Tradition
,
as
there
be
many
things
which
the
vniuersall
church
holdeth
,
and
therfore
are
to
be
beleeued
.
speaker
A.
W.
In
that
place
Austen
makes
no
mention
of
any
such
difference
betwixt
the
learned
and
vnlearned
to
saluation
,
but
teacheth
directlie
contrary
to
your
doctrine
in
both
points
.
For
the
hard
matters
you
speake
of
,
thus
saith
[
](A15735-e97410-b)b
b
Aug.
de
peccat
.
merit
.
&
remiss
.
lib.
2.
cap.
36.
Austin
,
when
we
dispute
of
darke
matters
,
where
[
](A15735-e97430-b)c
c
Scripturarum
certis
claris
.
documentis
.
the
certain
and
cleere
instructions
of
the
holy
Scriptures
do
not
help
vs
,
a
mans
presumption
must
restraine
it selfe
,
and
not
incline
to
either
side
.
This
is
Austens
iudgement
,
he
leades
vs
not
in
these
cases
to
traditions
as
you
do
.
Now
for
the
other
point
,
he
addes
presently
after
that
,
if
the
knowledge
of
hard
questions
could
not
be
wanted
,
without
losse
of
saluation
,
there
would
be
some
cleere
authoritie
of
Scripture
to
instruct
vs
in
them
,
so
far
was
Austen
from
seeking
to
any
traditions
,
as
necessarie
to
saluation
.
This
testimonie
is
falsely
alleaged
by
you
in
the
later
part
of
it
,
which
is
thus
in
[
](A15735-e97490-b)d
d
Aug.
contr.
Donatist
.
lib.
5.
cap.
23.
Austin
,
and
therefore
are
to
be
beleeued
to
haue
bin
enioyned
by
the
Apostles
.
You
put
the
matter
indefinitly
are
to
be
beleeued
,
that
so
they
may
be
thought
necessarie
to
saluation
,
of
which
there
is
not
a
word
in
this
place
of
Austen
.
speaker
D.
B.
P.
The
same
saith
he
of
the
custome
of
the
Church
in
Baptizing
Infants
.
[
](A15735-e97560-b)*
*
De
genes.
ad
lit
.
lib.
10.
c.
23.
And
in
his
Epist.
174.
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
not
in
the
holy
Scripture
,
and
yet
neuerthelesse
is
defended
to
be
vsed
in
the
assertion
of
faith
.
As
also
(
saith
he
)
we
neuer
read
in
those
bookes
that
the
Father
is
vnbegotten
,
and
yet
we
hold
that
he
is
so
to
be
called
.
*
And
S.
Augustine
holds
that
the
holy
Ghost
is
to
be
adored
,
though
it
be
not
written
in
the
word
.
speaker
A.
W.
Of
the
custome
of
baptising
infants
,
Austin
saith
,
that
it
is
not
to
be
despised
,
nor
by
any
meanes
to
be
thought
superfluous
,
and
that
it
were
not
at
all
to
be
beleeued
,
vnlesse
it
were
an
Apostolicall
tradition
,
where
he
speakes
not
of
any
doctrine
necessary
to
saluation
,
but
of
the
Churches
practise
,
and
that
indeede
in
a
case
grounded
on
the
Scripture
.
We
speake
of
doctrine
,
not
of
words
,
as
[
](A15735-e97670-b)e
e
Aug.
de
Genes.
ad
lit
.
lib.
10.
cap.
23.
Austin
doth
in
those
places
.
The
matter
which
is
signified
by
those
words
,
that
[
](A15735-e97690-b)f
f
Aug.
contra
Maximin
.
lib.
3
cap.
3.
Christ
is
of
the
same
substance
with
his
father
,
that
the
father
was
not
begotten
,
may
be
proued
by
the
Scripture
,
and
must
needs
be
held
:
the
words
are
neither
in
the
Scripture
,
nor
bring
any
danger
of
saluation
,
though
they
be
denyed
,
if
the
points
of
doctrine
signified
by
them
be
beleeued
;
yet
were
it
a
great
presumption
and
follie
for
any
man
to
refuse
such
words
,
as
haue
bin
fitlie
applied
by
the
former
Churches
.
The
other
point
of
adoring
the
holy
ghost
,
hath
a
strong
foundation
on
those
places
of
Scripture
which
prooue
him
to
be
God
,
as
many
do
.
But
what
is
all
this
to
the
purpose
for
the
stablishing
of
any
doctrine
necessarie
to
saluation
by
tradition
?
speaker
D.
B.
P.
The
like
of
the
perpetuall
Virginity
of
our
B.
Lady
,
[
](A15735-e97750-b)*
*
Haeresi
4.
out
of
which
and
many
more
such
like
,
we
gather
most
manifestly
that
S.
Augustine
thought
many
matters
of
faith
,
not
to
be
contained
in
the
written
word
,
but
to
be
taken
out
of
the
Churches
treasurie
of
Traditions
.
speaker
A.
W.
The
fourth
heresie
in
Austin
is
the
Basilidians
,
who
held
no
such
opinion
of
the
virgin
Mary
.
Indeed
there
were
other
heretikes
,
the
[
](A15735-e97820-b)g
g
Aug.
de
haeres
.
haeres.
6.
non
.
4
6.
in
number
,
who
denyed
her
virginitie
after
our
Sauiours
birth
,
falsely
,
as
we
verily
perswade
our selues
;
but
this
is
no
matter
necessarie
to
saluation
,
though
it
be
an
heresie
to
hold
that
as
a
matter
of
faith
,
which
hath
no
warrant
from
the
Scripture
,
but
rather
the
contrarie
.
speaker
W.
P.
Vincentius
Lyrinen
.
saith
,
the
Canon
of
the
Scripture
is
perfect
,
and
fully
sufficient
to
it selfe
for
all
things
.
speaker
D.
B.
P.
I
thinke
that
there
is
no
such
sentence
to
be
found
in
him
;
hesaies
by
way
of
obiection
:
What
need
we
make
recourse
vnto
the
authority
of
the
Why
did
you
not
looke
?
Ecclesiasticall
vnderstanding
,
if
the
Canon
of
the
Scripture
be
perfect
?
He
affirmeth
not
that
they
be
fully
sufficient
to
determine
all
controuersies
in
religion
,
but
throughout
all
his
booke
he
proues
the
cleane
contrary
,
that
no
heresie
can
be
certainly
confuted
and
suppressed
by
only
Scriptures
,
without
we
take
with
it
the
sense
and
interpretation
of
the
Catholike
Church
.
speaker
A.
W.
[
](A15735-e97970-b)h
h
Vincentius
cap.
2.
Vincentius
saith
,
that
the
Canon
of
the
Scripture
is
[
](A15735-e98000-b)i
i
Satis
,
superque
sufficit
.
sufficient
,
and
more
then
sufficient
for
all
things
:
and
in
another
place
,
the
Canon
of
the
scripture
sufficeth
it selfe
for
all
things
.
The
[
](A15735-e98020-b)k
k
Vincentius
Lyrin
.
cap.
41.
former
place
is
those
very
words
which
you
alleage
falsely
,
where
Vincentius
thus
speakes
.
Here
perhaps
some
man
will
demaund
,
what
the
authoritie
of
the
Ecclesiasticall
vnderstanding
of
the
Scripture
needs
,
seeing
the
Canon
of
the
Scripture
is
perfect
,
and
more
then
sufficient
to
it selfe
for
all
things
?
His
answere
is
,
that
the
interpretation
of
the
Church
is
requisite
,
because
diuers
men
expound
the
Scripture
diuersly
:
but
what
is
this
against
the
sufficiencie
of
the
Scripture
,
or
for
the
authoritie
of
traditions
,
concerning
matters
not
contained
in
the
Scriptures
?
Beside
these
testimonies
,
other
reasons
there
bee
that
serue
to
prooue
this
point
.
I.
The
practise
of
Christ
and
his
Apostles
,
who
for
the
confirmation
of
the
doctrine
which
they
taught
,
vsed
alwaies
the
testimonie
of
Scripture
,
neither
can
it
be
prooued
,
that
they
euer
confirmed
any
doctrine
by
tradition
.
Act.
26.
22.
I
continue
vnto
this
day
,
witnessing
both
to
small
and
great
,
saying
none
other
things
then
those
which
the
Prophets
and
Moses
did
say
should
come
.
And
by
this
wee
are
giuen
to
vnderstand
,
that
wee
must
alwaies
haue
recourse
to
the
written
worde
,
as
beeing
sufficient
to
instruct
vs
in
matters
of
saluation
.
speaker
D.
B.
P.
First
,
for
our
Sauiour
Christ
Iesus
,
he
out
of
his
diuine
wisdome
deliuered
his
doctrine
most
commonly
in
his
owne
name
,
(
But
I
say
vnto
you
)
And
very
seldome
confirmeth
it
with
any
testimony
out
of
the
Law
.
The
Euangelists
do
often
note
how
Christ
fulfilled
the
old
prophecies
;
but
neuer
,
or
very
seldome
seeke
to
confirme
his
doctrine
by
test
monies
;
their
owne
they
do
sometimes
;
but
to
say
they
neuer
wrote
any
thing
out
of
Tradition
,
proceeds
of
most
grosse
ignorance
.
Where
had
S.
Mathew
the
adoring
of
the
Sages
?
S.
Iohn
Baptists
preaching
?
briefly
,
that
was
done
before
his
owne
conuersion
,
but
by
Tradition
?
S.
Marke
wrote
the
most
part
of
his
Gospel
out
of
Tradition
,
receiued
from
S.
Peter
,
as
witnesseth
Eusebius
,
[
](A15735-e98180-b)*
*
Lib.
2.
hist.
cap.
14.
S.
Luke
testifieth
of
himself
,
that
he
wrote
his
whole
Gospel
,
[
](A15735-e98200-b)*
*
Cap.
1.
as
he
had
receiued
it
by
Tradition
,
from
them
who
were
eye-witnesses
.
What
desperate
carelesnesse
was
it
then
to
affirme
that
the
Apostles
neuer
vsed
Tradition
,
to
confirme
any
doctrine
?
when
some
of
them
built
,
not
only
parcels
,
but
their
whole
Gospels
vpon
Traditions
?
speaker
A.
W.
Our
Sauiour
doth
ordinarily
confirme
his
doctrine
,
especially
if
there
be
any
question
of
it
,
out
of
the
bookes
of
the
old
testament
:
by
that
Math.
4.
8.
he
repeld
Sathan
;
by
that
Math.
12.
3.
he
confuted
the
Pharises
,
and
defended
his
disciples
eating
the
eares
of
corne
on
the
Sabbath
;
by
that
he
Math.
13.
14.
35.
taxeth
the
Iewes
blindnes
,
and
maintaines
his
owne
speaking
in
parables
.
By
the
same
Math.
15.
4.
he
ouerthrowes
the
Iewes
traditions
,
and
rebukes
their
hypocrisie
,
he
Math.
19.
refutes
their
errors
about
diuorces
,
but
what
should
I
run
ouer
the
particulars
?
the
Gospels
are
full
of
such
examples
.
Master
Perkins
hath
neuer
a
word
of
the
Euangelist
,
who
did
but
write
the
history
of
our
Sauiours
doings
and
sayings
,
and
yet
euen
they
(
as
your selfe
confesse
)
prooue
,
that
he
is
the
Messiah
by
the
Scriptures
of
the
old
Testament
,
applying
them
to
the
things
he
did
and
suffered
.
You
deuise
matters
to
confute
.
Master
Perkins
speaketh
of
confirming
doctrine
by
traditions
,
and
you
answere
,
that
they
wrote
something
out
of
tradition
,
that
is
,
they
set
downe
somewhat
in
writing
which
themselues
had
heard
of
other
,
and
not
read
in
the
old
Testament
.
And
then
you
aske
,
where
[
](A15735-e98340-b)q
q
Math.
2.
1.
2.
S.
Mathew
had
the
adoring
of
the
Sages
?
euen
there
where
Moses
had
the
creation
of
the
world
,
and
the
whole
story
of
Genesis
.
From
a
better
ground
then
tradition
,
viz.
from
the
Spirit
of
God
,
the
author
and
enditer
of
the
Scripture
,
from
whom
also
the
other
Euangelists
had
the
matter
and
penning
of
their
Gospell
,
though
two
of
them
Marke
and
Luke
first
came
to
the
knowledge
of
those
things
by
the
preaching
of
the
Apostles
,
which
had
all
one
authoritie
with
the
word
written
.
This
is
apparant
of
Marke
by
[
](A15735-e98420-b)r
r
Euseb.
hist.
lib.
2.
cap.
14.
Eusebius
himselfe
,
who
saith
,
that
the
Romans
intreated
him
to
set
downe
in
writing
those
things
which
the
Apostle
Peter
had
taught
them
by
word
of
mouth
,
and
which
he
also
had
heard
him
deliuer
.
The
like
is
to
be
said
of
S.
Luke
,
who
was
a
companion
of
the
Apostle
Paul
,
and
wrote
(
as
the
other
did
)
that
which
he
heard
of
him
,
and
other
of
the
Apostles
.
But
howsoeuer
the
things
deliuered
by
them
came
first
to
their
knowledge
,
it
wants
not
much
of
blasphemy
,
to
make
traditions
the
foundation
of
the
Gospels
written
by
them
.
For
either
the
holy
Ghost
did
not
inspire
them
with
the
matter
and
manner
of
their
penning
,
or
else
,
if
it
be
as
you
would
haue
it
,
the
holy
ghost
built
vpon
tradition
,
which
is
but
an
vncertaine
kinde
of
knowledge
depending
vpon
mens
memories
,
which
may
often
faile
them
,
especially
in
carrying
away
speeches
of
discourse
,
and
disputation
.
speaker
W.
P.
II.
If
the
beleeuing
of
vnwritten
traditions
were
necessary
to
saluation
,
then
we
must
beleeue
the
writings
of
the
auncient
Fathers
as
well
as
the
writings
of
the
Apostles
,
because
Apostolicall
traditions
are
not
elsewhere
to
be
found
but
in
their
bookes
.
And
wee
may
not
beleeue
their
sayings
as
the
worde
of
God
,
because
they
often
crie
beeing
subiect
to
errour
:
and
for
this
cause
their
authoritie
,
when
they
speake
of
traditions
,
may
be
suspected
:
and
we
may
not
alwaies
beleeue
them
vpon
their
word
.
speaker
D.
B.
P.
His
otherreason
is
,
that
if
we
beleeue
vnwritten
Traditions
were
necessary
to
saluation
,
then
we
must
aswel
beleeue
the
writings
of
the
ancient
Fathers
,
as
the
writings
of
the
Apostles
:
because
,
Apostolicall
Traditions
are
not
elsewhere
to
be
found
,
but
in
their
books
;
but
that
were
absurd
,
for
they
might
erre
.
Ans.
That
doth
not
follow
for
three
causes
:
First
,
Apostolicall
Traditions
,
are
aswell
kept
in
the
mind
of
the
learned
,
as
in
the
auncient
Fathers
writings
:
and
therefore
haue
more
credit
then
the
Fathers
writings
.
speaker
A.
W.
It
may
be
they
were
kept
in
the
mind
of
the
learned
till
they
were
written
,
but
that
afterward
,
and
to
this
day
they
are
in
mens
minds
otherwise
then
as
they
haue
learned
them
by
reading
,
it
is
not
very
likely
.
Beside
,
how
can
traditions
be
kept
without
adding
and
altering
,
if
they
haue
no
better
guide
then
the
memories
of
men
?
speaker
D.
B.
P.
Secondly
,
they
are
commonly
recorded
of
more
then
one
of
the
Fathers
,
and
so
haue
firmer
testimonie
than
any
one
of
their
writings
.
speaker
A.
W.
What
is
that
to
Master
Perkins
reason
?
vnlesse
you
will
say
that
we
are
as
well
to
beleeue
the
writings
of
the
fathers
,
where
more
then
one
writ
the
same
thing
,
as
we
are
one
of
the
Apostles
or
Euangelists
alone
,
which
(
I
perswade
my selfe
)
you
will
not
affirme
.
speaker
D.
B.
P.
Thirdly
,
if
there
should
be
any
Apostolicall
Tradition
,
related
but
of
one
auncient
Father
,
yet
it
should
be
of
more
credit
than
any
other
thing
of
his
owne
inuention
,
because
that
was
registred
by
him
,
as
a
thing
of
more
estimation
.
And
gaine
,
some
of
the
rest
of
those
blessed
and
Godly
personages
,
would
haue
reproued
it
,
as
they
did
all
other
falshoods
,
if
it
had
not
binsuch
indeed
as
it
was
tearmed
:
Which
when
they
did
not
,
they
gaue
a
secret
approbation
of
it
for
such
;
and
so
that
hath
the
interpretatiue
consent
at
least
of
the
learned
of
that
age
,
and
the
following
for
Apostolicall
Tradition
.
it
so
,
because
they
were
taught
by
our
Lord
:
yet
Pauls
case
is
proper
to
himselfe
,
and
altogether
extraordinarie
.
The
third
particular
is
somewhat
more
to
purpose
;
because
[
](A15735-e98730-b)s
s
1.
Cor.
11.
16.
S.
Paul
hauing
prooued
by
many
reasons
,
that
women
might
not
come
into
the
congregations
bareheaded
,
addes
in
the
conclusion
,
that
it
was
enough
to
stop
any
contentions
mans
mouth
,
that
the
Apostles
,
and
the
Churches
of
God
allowed
of
no
such
custome
.
But
first
,
this
hatescripture
Papist
must
be
put
in
minde
,
that
whereas
he
calles
these
wranglers
scripturists
,
as
if
they
had
alleaged
scripture
for
their
defence
,
there
is
no
such
thing
in
the
text
,
nor
any
one
obiection
so
much
as
signified
by
the
Apostle
.
Secondly
,
this
custome
of
the
Church
is
not
alleaged
because
(
as
he
seemes
to
presume
,
by
his
conclusion
afterward
)
he
wanted
other
reason
to
prooue
the
point
.
For
as
Chrysostome
and
others
haue
obserued
,
he
hath
in
the
former
part
of
the
chapter
,
proued
it
to
be
against
nature
,
and
against
scripture
too
.
Thirdly
,
he
reasons
not
about
any
matter
of
doctrine
,
but
about
the
outward
carriage
of
men
and
women
in
the
assemblie
of
Gods
seruice
.
Lastly
,
it
doth
no
way
follow
,
that
because
the
custome
of
the
Church
must
ouer-way
priuate
mens
fancies
in
things
indifferent
,
therefore
the
Scripture
containes
not
all
things
necessarie
to
saluation
,
but
must
be
supplied
therein
by
traditions
.
Neither
doth
the
Apostles
example
warrant
his
conclusion
.
The
Apostle
hauing
proued
that
he
exhorts
to
by
reason
and
Scripture
,
last
of
all
alleages
custome
,
against
contentious
men
,
in
a
thing
which
they
tooke
to
be
indifferent
:
therefore
wee
must
alleage
Scriptures
,
when
they
be
plaine
for
vs
,
and
when
they
are
not
plaine
,
tradition
,
euen
in
matters
of
saluation
.
Who
sees
not
that
this
followes
not
vpon
that
?
Obiections
for
Traditions
.
speaker
W.
P.
First
they
alleadge
,
2.
Thess.
2.
15.
where
the
Apostle
bids
that
Church
keepe
the
ordinances
which
he
taught
either
them
by
word
or
letter
.
Hence
they
gather
,
that
beside
the
written
word
,
there
be
vnwritten
traditions
,
that
are
indeede
necessarie
to
be
kept
and
obeyed
.
Answ.
It
is
very
likely
,
that
this
Epistle
to
the
Thessalonians
was
the
first
that
euer
Paul
writ
to
any
Church
,
though
in
order
it
haue
not
the
first
place
;
and
therefore
at
the
time
when
this
Epistle
was
penned
,
it
might
well
fall
out
,
that
some
thinges
needefull
to
saluation
were
deliuered
by
word
of
mouth
,
not
beeing
as
yet
written
by
any
Apostle
.
Yet
the
same
things
were
afterward
set
downe
in
writing
,
either
in
the
second
Epistle
or
in
the
Epistles
of
Paul
.
speaker
D.
B.
P.
Obserue
first
,
that
insteed
of
Traditions
(
according
to
the
Greek
and
Latin
word
,
)
they
translate
[
](A15735-e98880-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ordinances
;
euer
flying
the
word
Tradition
,
where
any
thing
is
spoken
in
commendation
of
them
.
But
if
any
thing
sound
against
them
,
then
thrust
they
in
the
word
Tradition
,
although
the
Greeke
word
beare
it
not
.
See
for
this
their
corruption
,
and
many
other
:
a
learned
Treatise
,
named
,
The
Discouery
of
false
translation
,
penned
by
M.
Gregorie
Martin
,
a
man
most
singulerly
conuersant
in
the
Greeke
and
Hebrew
tongues
.
speaker
A.
W.
Gregory
Martinus
cauils
were
answered
long
since
[
](A15735-e98960-b)t
t
Fulke
against
Martins
Discou
.
cap.
2.
by
Doctor
Fulke
,
and
the
answer
neuer
yet
replied
to
(
that
euer
I
heard
of
)
by
any
Papist
.
Your
old
translation
hath
,
in
steed
of
traditions
,
[
](A15735-e98980-b)u
u
1.
Cor.
11.
2.
precepts
,
and
in
the
Gospell
,
euery
where
,
traditions
;
and
yet
the
former
place
is
to
the
commendation
of
traditions
,
and
all
in
the
Gospell
to
their
dispraise
.
[
](A15735-e98990-b)x
x
Vatablus
.
Vatablus
also
vseth
his
libertie
in
translating
this
word
,
sometimes
[
](A15735-e99010-b)y
y
1.
Cor.
11.
2
,
Col.
2.
8.
Marc.
7.
8.
2.
Thes.
2.
15.
&
3.
6.
Instituta
,
sometimes
Constitutio
,
sometimes
Institutio
;
the
difference
in
our
translation
,
as
farre
as
I
can
perceiue
,
is
this
,
that
we
call
mens
precepts
,
traditions
;
the
Apostles
doctrines
,
ordinances
.
speaker
D.
B.
P.
Secondly
,
is
it
not
plaine
dotage
,
to
auouch
that
this
second
Epistle
to
the
Thessalonians
,
was
the
first
that
euer
he
wrote
?
Surely
,
if
none
of
his
otherwere
written
before
it
,
yet
his
first
to
the
same
Church
must
needs
haue
been
written
before
it
.
But
let
vs
giue
the
man
leaue
to
dreame
sometimes
.
speaker
A.
W.
It
is
easie
to
see
that
Master
Perkins
compares
not
this
epistle
with
the
other
to
the
same
Church
,
but
with
other
that
were
written
to
other
Churches
,
and
generally
with
the
bookes
of
the
new
Testament
;
among
which
,
if
wee
may
beleeue
[
](A15735-e99120-b)z
z
Iren.
lib.
3.
cap.
1.
Euseb.
hist.
lib.
5.
c.
8.
Irenaeus
,
it
was
the
ancientest
,
except
the
former
,
and
perhaps
the
Gospell
of
S.
Matthew
:
for
it
was
written
when
Paul
taught
at
Athens
,
some
seuenteene
or
eighteene
yeeres
after
our
Lords
Ascension
;
whereas
the
Gospell
of
S.
Matthew
,
as
Irenaeus
saith
,
was
penned
when
Paul
and
Peter
preached
and
founded
the
Church
at
Rome
,
twentie
yeeres
or
more
after
the
Ascension
.
Neither
doth
Master
Perkins
auow
this
for
a
truth
,
but
sets
it
down
as
very
likely
.
speaker
D.
B.
P.
To
the
point
of
the
answere
,
that
all
was
written
after
in
some
other
of
his
Epistles
,
which
before
had
bin
deliuered
by
word
of
mouth
.
How
proueth
M.
Perkins
that
?
the
man
hath
such
confidence
in
his
owne
word
,
that
he
goeth
not
once
about
to
proue
it
.
Good
Sir
,
hold
you
not
here
;
that
nothing
is
needfull
to
be
beleeued
,
which
is
not
written
in
the
word
?
shew
vs
then
where
it
is
written
in
the
word
,
that
Saint
Paul
wrote
in
his
later
Epistles
,
that
which
he
taught
by
word
of
mouth
before
?
or
else
by
your
owne
rule
it
is
not
needfull
to
beleeue
it
.
speaker
A.
W.
It
is
not
the
answerers
dutie
,
as
I
haue
been
faine
to
put
you
in
minde
before
,
to
prooue
his
deniall
,
but
the
repliers
to
disprooue
what
he
answers
.
But
for
your
satisfaction
,
let
me
tell
you
,
that
if
these
things
the
Apostle
speakes
of
were
matters
necessarie
to
saluation
,
it
is
prooued
that
they
were
written
afterward
,
or
before
in
some
part
of
the
Scripture
;
because
the
ᵃ
2.
Tim.
3.
14.
Scripture
is
sufficient
to
make
a
man
wise
to
saluation
.
speaker
D.
B.
P.
But
yet
for
a
more
full
satisfaction
of
the
indifferent
reader
,
I
will
set
downe
the
opinions
of
some
of
the
auncientest
and
best
Interpreters
of
this
place
of
the
Apostle
,
that
we
may
see
whether
they
thought
that
S.
Paul
committed
all
to
writing
,
and
left
nothing
by
Tradition
.
speaker
A.
W.
All
this
labour
might
haue
been
saued
,
vnlesse
it
were
to
more
purpose
.
For
wee
say
not
,
that
the
Apostle
wrote
all
things
he
spake
;
but
that
all
things
necessarie
to
saluation
,
are
expresly
or
by
consequence
contained
in
the
Scriptures
.
It
is
out
of
doubt
,
in
my
poore
opinion
,
that
the
Apostle
preached
many
things
,
which
were
not
written
by
him
in
these
two
Epistles
,
and
those
also
,
matters
of
moment
,
which
he
wils
them
to
obserue
:
but
the
question
is
,
whether
it
can
be
prooued
by
this
text
,
or
any
other
,
that
those
matters
are
not
any
where
recorded
in
the
holy
Scriptures
,
and
yet
are
points
necessarie
to
saluation
.
speaker
D.
B.
P.
S.
Chrysostome
in
his
most
learned
and
eloquent
Comentaries
vpon
this
text
,
concludeth
thus
.
Hereupon
it
is
manifest
that
the
Apostles
deliuered
not
all
in
their
Epistles
,
but
many
things
also
vnwritten
;
and
those
things
are
aswell
to
be
beleeued
,
as
the
written
.
Oecumenius
and
Theophylactus
vpon
that
place
teach
the
same
.
speaker
A.
W.
To
the
testimonie
out
of
Chrysostomes
interpretation
I
answere
,
first
,
that
Chrysostome
saith
not
they
were
matters
necessarie
to
saluation
.
Secondly
,
that
[
](A15735-e99510-b)b
b
Chrysost.
〈◊〉
Psal.
95.
otherwhere
he
ties
vs
to
the
Scriptures
,
if
we
will
be
beleeued
in
that
we
deliuer
.
Thirdly
,
that
many
things
may
be
,
and
are
in
other
parts
of
the
Scripture
,
which
are
not
to
bee
found
in
the
Epistles
.
Fourthly
,
that
it
doth
not
follow
,
the
Apostle
Paul
spake
something
to
the
Thessalonians
,
which
he
wrote
not
to
them
,
therefore
the
Apostles
spake
some
things
which
they
neuer
writ
.
For
this
place
speakes
only
of
S.
Pauls
doings
,
not
of
other
Apostles
.
Yet
I
make
no
question
,
but
they
also
did
in
like
sort
,
but
it
cannot
be
certainly
concluded
from
this
place
.
Fiftly
,
I
grant
,
that
all
that
the
Apostles
deliuered
,
was
to
be
receiued
as
true
,
and
fit
for
the
Church
in
those
times
to
which
they
were
deliuered
.
The
doctrine
of
the
Gospell
is
perpetuall
,
matters
of
circumstance
,
appointed
by
them
for
the
vse
of
the
Churches
perpetually
,
are
as
well
to
be
obserued
,
as
the
doctrine
,
if
there
be
any
such
:
yea
traditions
of
this
nature
are
equall
to
things
written
.
But
here
lies
the
matter
,
we
say
there
are
no
such
traditions
.
And
indeed
who
can
thinke
that
the
Apostles
would
write
matters
of
small
importance
,
which
were
also
not
to
continue
perpetually
,
and
leaue
great
and
waightie
points
of
faith
vnwritten
?
The
like
answer
I
make
to
[
](A15735-e99540-b)c
c
Oecumen
.
&
Theophylact.
ad
2.
Thess.
Oecumenius
,
and
Theophylact
;
whereof
the
one
professedly
sets
downe
Chrysostoms
opinion
;
the
other
,
according
to
his
custome
,
writes
him
out
in
this
place
word
for
word
.
speaker
D.
B.
P.
S.
Basil
*
De
sp●
cap.
27
speaketh
thus
,
I
hold
it
Apostolicall
to
perseuer
in
Traditions
not
written
:
for
the
Apostle
●●ith
,
I
commend
you
that
yee
are
mindfull
of
my
precepts
:
and
,
do
hold
the
Traditions
,
euen
as
I
deliuered
them
vnto
you
:
and
then
alleageth
this
text
:
Hold
the
Traditions
which
you
haue
receiued
of
me
either
by
Word
or
Epistle
.
speaker
A.
W.
[
](A15735-e99700-b)d
d
Basil
,
de
spirit
.
sanct.
c.
27.
Basil
saith
not
,
that
these
traditions
were
matters
necessarie
to
saluation
.
2.
He
defines
not
what
these
traditions
were
.
3.
The
consequence
is
naught
.
The
Apostle
wils
the
Thessalonians
to
keepe
things
deliuered
by
mouth
:
therefore
the
Church
is
alwaies
to
keepe
some
things
not
written
.
There
was
a
necessitie
to
lay
that
charge
vpon
them
,
for
else
they
had
needed
to
care
for
no
more
than
was
set
down
in
those
Epistles
.
4.
The
Papists
themselues
obserue
not
all
the
traditions
there
mentioned
as
Apostolical
by
Basil.
5.
His
iudgement
in
this
case
is
not
much
to
be
accounted
of
,
who
pronounceth
,
that
without
those
traditions
,
the
Gospellis
not
auaileable
,
and
that
they
are
of
equall
force
with
the
Gospell
to
pietie
.
speaker
D.
B.
P.
S.
Iohn
Damascen
accordeth
with
the
former
saying
,
[
](A15735-e99800-b)*
*
Lib.
4.
De
fide
cap.
17.
That
the
Apostles
deliuered
many
things
without
writing
.
S.
Paul
doth
testifie
,
when
he
writeth
,
Therefore
brethren
stand
and
hold
the
Traditions
which
haue
been
taught
you
either
by
word
of
mouth
or
by
Epistle
.
These
holy
and
iudicious
expositors
of
S.
Paul
,
free
from
all
partiality
,
gather
out
of
this
text
of
his
,
that
many
things
necessary
to
be
beleeued
,
euen
vntill
their
daies
remained
vnwritten
,
and
were
religiously
obserued
by
Tradition
;
which
throweth
fiat
to
the
ground
M.
Perkins
his
false
supposition
(
fenced
with
neither
reason
nor
authority
)
that
S
Paul
put
in
writing
afterward
all
that
he
had
first
taught
by
word
of
mouth
.
speaker
A.
W.
Damascen
is
neither
greatly
to
be
respected
,
nor
saith
any
thing
,
but
that
which
I
haue
answered
alreadie
and
granted
in
part
as
nothing
to
the
purpose
.
He
might
well
erre
in
matter
of
Tradition
,
that
[
](A15735-e99910-b)e
e
Damascen
.
de
Orthod.
fide
lib.
4.
c.
18.
accounts
the
Apostles
Canons
,
set
out
by
Clement
Bishop
of
Rome
,
to
be
Canonicall
scripture
:
which
opinion
the
Papists
themselues
reiect
.
Master
Perkins
would
gladly
haue
acknowledged
any
tradition
,
that
could
haue
been
prooued
to
be
Apostolicall
;
namely
so
farre
as
it
was
intended
by
the
Apostles
.
Whatsoeuer
they
taught
,
that
hee
would
hold
to
bee
the
truth
of
God
;
if
they
ordained
any
thing
for
those
times
,
he
would
confesse
it
to
haue
been
most
fit
.
Did
they
appoint
any
custome
to
bee
perpetuall
?
M.
Perkins
would
haue
embraced
it
with
both
his
armes
,
and
,
if
occasion
had
been
offered
,
haue
maintained
it
with
his
life
.
But
neither
can
you
shew
any
such
tradition
,
nor
he
is
to
proue
the
contrarie
.
But
you
are
to
make
good
your
proposition
,
that
the
Apostles
left
some
doctrines
,
necessarie
to
be
beleeued
to
saluation
,
by
word
of
mouth
onely
,
without
any
ground
in
Scripture
for
the
particulars
either
expresly
,
or
by
good
and
necessary
consequence
.
Proue
this
,
and
the
controuersie
is
at
an
end
.
Moreouer
S.
Paul
immediatly
before
his
death
in
one
of
the
last
of
his
Epistles
,
commandeth
his
deare
Disciple
Timothie
,
[
](A15735-e99990-b)*
*
2.
Tim.
2.
To
commend
vnto
the
faithfull
,
that
which
he
heard
of
him
by
many
witnesses
;
and
not
that
only
which
he
should
find
written
in
some
of
his
Epistles
,
or
in
the
written
Gospell
.
I
deny
your
consequence
:
Paul
wils
Timothy
to
commend
to
the
faithfull
those
things
which
he
had
heard
of
him
,
therefore
he
deliuered
some
things
which
are
not
written
in
any
part
of
the
Scripture
.
I
might
adde
,
and
those
necessary
to
saluation
,
but
the
other
hath
worke
enough
for
you
.
speaker
W.
P.
Obiect
.
II.
That
Scripture
is
Scripture
,
is
a
point
to
be
beleeued
,
but
that
is
a
tradition
vnwritten
;
and
therefore
one
tradition
there
is
not
written
,
that
we
are
to
beleeue
.
Answ.
That
the
bookes
of
the
olde
and
new
Testament
are
Scripture
,
it
is
to
bee
gathered
and
beleeued
not
vpon
bare
tradition
,
but
from
the
very
bookes
themselues
,
on
this
manner
.
Let
a
man
that
is
indued
with
the
spirit
of
discerning
,
reade
the
seuerall
bookes
,
withall
let
him
consider
the
professed
authour
thereof
,
which
is
God
himselfe
,
and
the
matter
therein
contained
,
which
is
a
most
diuine
and
absolute
truth
full
of
pietie
:
the
manner
and
forme
of
speech
,
which
is
full
of
maiestie
in
the
simplicity
of
words
.
The
end
whereat
they
wholy
aime
,
which
is
the
honor
and
glory
of
God
alone
,
&c.
and
he
shal
be
resolued
that
scripture
is
scripture
,
euen
by
the
Scripture
it selfe
.
Yea
,
and
by
this
meanes
hee
may
discerne
any
part
of
Scripture
,
from
the
writings
of
men
whatsoeuer
.
Thus
then
Scripture
prooues
it selfe
to
be
Scripture
:
and
yet
wee
despise
not
the
vniuersal
consent
or
tradition
of
the
Church
in
this
case
:
which
though
it
doe
not
perswade
the
conscience
,
yet
is
it
a
notable
inducement
to
mooue
vs
to
reuerence
,
and
regard
the
writings
of
the
Prophets
and
Apostles
.
It
will
be
said
,
where
is
it
written
that
Scripture
is
Scripture
?
I
answere
,
not
in
any
one
particular
place
or
booke
of
scripture
,
but
in
euerie
line
and
page
of
the
whole
Bible
to
him
that
can
read
with
the
spirit
of
discerning
,
and
can
discerne
the
voice
of
the
true
Pastour
,
as
the
sheepe
of
Christ
can
doe
.
speaker
D.
B.
P.
The
second
Argument
for
Traditions
,
is
this
,
to
beleeue
that
there
be
so
many
bookes
of
holy
Scripture
,
and
no
more
:
and
that
those
be
they
which
are
commonly
taken
so
to
be
,
is
very
necessary
to
saluation
;
now
this
is
not
to
be
found
written
in
any
place
of
holy
Scripture
,
but
is
receiued
only
by
Tradition
,
wherefore
it
is
necessary
to
saluation
to
beleeue
some
Tradition
.
speaker
A.
W.
You
propound
not
Master
Perkins
reason
,
but
frame
one
of
your
owne
.
To
which
I
answer
,
that
is
called
in
this
question
necessarie
to
saluation
,
without
the
beleefe
where
of
a
man
cannot
be
saued
;
but
the
knowledge
of
the
number
of
the
bookes
of
Scripture
,
and
what
they
be
,
is
not
so
necessarie
,
but
that
without
it
a
man
may
attaine
to
saluation
.
Yea
who
doubts
that
he
may
be
saued
which
knowes
not
that
there
are
any
bookes
of
scripture
at
all
,
so
that
by
the
preaching
of
the
word
he
beleeues
truly
in
Iesus
Christ
?
And
if
those
two
points
be
absolutely
necessarie
,
what
shall
we
thinke
of
them
that
haue
doubted
of
some
parts
of
Scripture
,
as
the
Epistles
to
the
Hebrews
,
and
that
of
Iames
?
Damascen
added
one
to
the
number
,
your
Papists
many
.
speaker
D.
B.
P.
M.
Perkins
answereth
that
the
bookes
of
the
Old
and
New
Testament
,
be
Scripture
,
is
not
beleeued
on
bare
Tradition
,
but
by
the
bookes
themselues
on
this
manner
.
Let
the
man
who
is
indued
with
the
spirit
of
discerning
,
reade
the
bookes
and
consider
first
the
Author
of
them
,
who
is
God
;
then
the
matter
contained
,
which
is
diuine
;
the
manner
of
speech
,
which
is
full
of
maiestie
in
simple
words
:
Lastly
,
the
end
aymed
at
,
which
is
Gods
honor
,
and
by
this
meanes
he
shall
discerne
any
part
of
Scripture
from
the
writings
of
men
whatsoeuer
.
speaker
A.
W.
Reply
.
A
wise
and
deepe
obseruation
I
warrant
you
,
and
well
worthie
A
skornfull
reproofe
and
vnworthy
of
a
Doctors
grauity
1.
Cor.
12.
a
graue
Author
:
Let
vs
examine
it
briefly
;
first
he
will
haue
his
man
endued
with
the
spirit
of
discerning
:
Who
shall
endue
him
with
the
spirit
?
M.
Perkins
seemeth
to
say
,
that
euery
Sheepe
of
Christ
hath
his
spirit
.
But
S.
Paul
[
](A15735-e100300-b)*
*
De
doctrin
.
Christ
.
cap.
8.
18.
de
ciuit
.
Dei
36.
lib.
2.
cont.
ep.
Gaudent
.
23.
teacheth
plainly
the
contrary
;
that
some
certaine
only
haue
the
iudgement
to
discerne
.
And
touching
this
matter
of
discerning
which
books
are
Canonical
,
which
are
not
:
Not
the
learnedst
in
the
Primitiue
Church
would
take
vpon
him
to
discerne
which
they
were
,
three
hundred
yeares
after
Christ
,
was
left
vndefined
by
the
best
learned
,
whether
the
Catholike
Epistles
of
S.
Iames
and
Iude
:
the
second
of
S.
Peter
.
the
second
and
third
of
S.
Iohn
,
and
his
Apocalyps
,
were
Canonicall
or
no
,
as
is
confessed
on
all
parts
:
hath
then
euery
Christian
this
spirit
of
discerning
,
when
the
best
Christians
wanted
it
?
Who
more
profound
,
more
skilfull
to
discerne
,
than
that
subtile
and
sharpe
Doctor
S.
Augustine
,
and
yet
the
Protestants
will
not
allow
him
the
true
spirit
of
discerning
which
bookes
be
Canonicall
.
For
he
,
in
diuers
places
of
his
workes
,
[
](A15735-e100360-b)*
*
De
praedest
.
Sanct.
14.
holdeth
the
bookes
of
the
Machabees
,
to
be
Canonicall
Scriptures
,
;
and
expresly
proueth
the
booke
of
Wisdome
so
to
be
.
*
And
yet
our
Protestants
will
not
admit
them
.
See
therefore
how
foolish
and
vaine
his
first
rule
is
:
Come
to
the
second
.
Master
Perkins
denies
the
assumption
of
the
contract
syllogisme
propounded
by
himselfe
,
affirming
that
the
scripture
is
to
be
beleeued
to
be
scripture
vpon
bare
tradition
.
If
you
will
refute
him
,
you
must
prooue
that
assumption
,
till
that
be
done
,
his
answere
must
stand
for
sufficient
,
howsoeuer
that
he
addes
for
the
confirmation
of
it
,
be
true
or
false
.
But
let
vs
examin
that
he
brings
.
First
he
saith
,
a
man
must
haue
the
spirit
of
discerning
,
to
which
you
knowing
not
what
to
answere
,
tell
vs
,
that
Master
Perkins
seemes
to
say
,
that
euery
Sheepe
of
Christ
hath
his
spirit
.
If
he
did
say
so
plainely
,
he
saith
no
more
then
our
Sauiour
himselfe
doth
,
and
his
Apostle
Paul
.
But
he
doth
not
once
glaunce
at
that
point
,
in
any
part
of
his
answere
,
yet
you
refute
that
but
slenderly
,
for
the
[
](A15735-e100420-b)f
f
1.
Cor.
12.
2.
3.
Apostle
speakes
of
an
extraordinarie
gift
bestowed
vpon
some
men
,
not
denying
this
generall
abilitie
which
all
true
Christians
haue
in
some
measure
;
neither
doth
the
Apostle
speake
of
discerning
doctrine
,
but
spirits
,
that
is
(
saith
your
[
](A15735-e100430-b)g
g
Glossa
Interlin
.
ad
1.
Cor.
12.
glosse
,
and
[
](A15735-e100440-b)h
h
Lombard
.
●b●
.
Thomas
.
Ca●…an
.
Lombard
,
Thomas
,
and
Caietan
)
that
he
may
discerne
that
he
heares
,
with
what
spirit
it
is
spoken
,
with
a
good
spirit
,
or
with
a
bad
.
By
this
gift
the
children
of
God
are
enabled
,
or
rather
directed
by
the
spirit
of
God
to
acknowledge
those
bookes
to
be
scripture
,
though
they
can
not
determine
of
euery
particular
among
them
.
Austins
iudgement
we
reuerence
in
this
,
and
other
matters
,
though
we
cannot
alwaies
rest
vpon
it
.
He
calls
the
bookes
Canonicall
,
not
properly
,
but
because
they
were
vsed
in
the
Church
to
be
read
as
the
Canonicall
were
,
but
he
makes
them
not
of
equall
authoritie
with
the
other
,
because
they
were
not
then
so
generally
receiued
,
in
which
respect
he
made
some
doubt
of
those
which
were
indeede
Canonicall
.
Thus
we
expound
Austin
,
that
he
may
not
be
thought
to
contradict
other
fathers
in
this
point
.
speaker
D.
B.
P.
His
second
is
,
that
he
who
goeth
about
to
discerne
whether
the
booke
be
Canonicall
or
no
,
must
consider
the
Author
,
who
is
God
.
If
he
must
at
the
first
take
God
to
be
the
Author
of
the
booke
,
what
needs
any
further
labour
?
It
must
needs
be
Canonicall
that
hath
God
for
the
Author
.
This
mans
wi●s
were
surely
from
home
,
when
he
discoursed
thus
;
and
therefore
it
should
be
but
follie
to
stand
vpon
his
particularities
.
speaker
A.
W.
Is
there
no
difference
trow
you
betwixt
saying
God
is
the
professed
Author
,
and
God
is
the
Author
?
Let
a
man
consider
God
who
is
professed
,
to
be
the
author
of
these
bookes
,
and
seeing
how
the
things
in
them
agree
to
that
which
is
befitting
God
,
according
as
he
hath
learned
by
men
,
and
bin
perswaded
by
the
holy
ghost
,
he
shall
come
to
acknowledge
them
indeed
to
be
from
God
,
wherein
his
glory
is
principally
aymed
at
,
and
in
the
penning
whereof
his
diuine
Maiestie
cleerely
shines
.
speaker
D.
B.
P.
Let
this
one
reason
in
generall
serue
to
confute
him
;
all
this
manner
put
together
,
serueth
only
to
helpe
particular
men
to
discerne
which
bookes
are
Canonicall
,
who
may
,
easily
after
their
d●l●gent
inquirie
erre
and
be
de●●i●ed
in
this
point
,
because
euery
man
is
a
lyar
.
[
](A15735-e100590-b)*
*
Rom.
3.
And
if
there
be
〈◊〉
more
certaine
meanes
to
assure
them
of
this
which
is
the
ground
of
all
their
Religion
,
then
euery
particular
mans
discretion
and
iudgement
,
then
out
of
doubt
their
whole
Religion
is
most
vnwisely
builded
vpon
meane
mens
inuentions
and
discretion
,
who
also
for
the
most
part
doe
neither
vnderstand
the
language
in
which
they
were
first
penned
,
nor
the
vsuall
phrases
of
Scriptures
translated
;
that
I
say
nothing
of
the
figures
,
parables
,
prophecies
and
controue●sies
which
seeme
to
be
;
and
many
other
difficulties
,
and
yet
these
men
need
not
doubt
hauing
learned
some
halfe-dozen-lines
of
Master
Perkins
,
but
that
reading
any
booke
,
they
shall
be
able
presently
to
discerne
whether
〈◊〉
be
Canonicall
or
no.
A
goodly
mocketie
.
speaker
A.
W.
If
this
reason
be
good
,
since
all
men
together
are
liers
as
well
as
euery
man
in
particular
,
and
so
may
be
deceiued
,
though
not
so
easily
,
we
are
little
the
neerer
,
at
the
least
not
sure
for
any
help
you
can
affoord
vs
.
There
is
yet
a
better
assurance
by
the
[
](A15735-e100640-b)i
i
See
1●
.
Art.
par.
1.
Art.
〈◊〉
holy
ghosts
directing
the
elect
in
this
triall
,
and
teaching
and
assuring
them
so
farre
,
as
shall
serue
for
their
necessarie
instruction
and
saluation
.
Men
were
not
so
taught
in
the
Primitiue
Church
,
but
the
most
skilfull
and
wisest
in
discerning
Canonicall
bookes
,
trusted
not
vnto
their
owne
iudgement
,
but
leaned
alwaies
vpon
Apostolicall
Traditions
.
So
did
Serapion
an
auncient
holy
writer
(
as
Euse●●us
reporteth
)
reiect
certaine
bookes
set
out
in
the
Apostles
names
,
because
they
had
not
receiued
from
their
Predec●sso●s
any
such
.
The
like
doth
element
of
Alexandria
,
Cap.
11.
Cap.
19.
and
that
famous
Origen
[
](A15735-e100710-b)*
*
Lib.
35.
ca.
6.
of
the
same
booke
,
who
obserue
the
E●clesiasticall
Canon
,
as
he
had
learned
and
receiued
by
Tradition
.
So
doth
he
deliuer
his
opinion
of
the
foure
Euangelists
,
and
other
bookes
of
Canonicall
Scripture
,
and
not
relying
on
his
owne
wit
,
which
was
excellent
,
or
learning
which
was
singular
in
all
manner
of
languages
and
matters
:
That
S.
Augustine
was
of
the
same
mind
,
may
be
gathered
out
of
these
words
of
his
,
*
Contra
Faustum
.
Of
what
booke
can
there
be
any
assurance
,
if
the
letters
,
which
the
Church
propagated
by
the
Apostles
,
and
by
such
excellencie
declared
throughout
all
Nations
,
doth
teach
and
hold
to
be
the
Apostles
,
should
be
vncertaine
,
whether
they
be
the
Apostles
or
no
?
So
that
he
maketh
the
declaration
of
the
Church
descended
of
the
Apostles
,
to
be
a
sure
pillar
to
rest
vpon
,
for
the
certaine
knowledge
of
Canonical
Scripture
and
other
spirits
whatsoeuer
,
if
they
follow
not
that
rule
to
be
reiected
;
so
far
is
he
off
from
encourageing
euery
sheepe
of
Christs
fold
,
to
take
that
weighty
matter
vpon
himselfe
as
M.
Perkins
doth
.
And
what
can
be
more
against
the
most
prudent
prouidence
of
the
diuine
wisdome
than
to
permit
euery
one
to
be
a
iudge
of
the
bookes
of
Canonicall
Scripture
.
For
if
all
those
books
,
and
no
others
should
pas●e
●u●rant
for
Ca●…call
,
(
which
any
Christian
taking
vpon
〈◊〉
lib.
〈◊〉
.
&
〈◊〉
.
〈◊〉
.
〈◊〉
.
〈◊〉
.
Lib
1.
cap.
〈◊〉
.
2●
.
〈◊〉
.
〈◊〉
.
〈◊〉
.
6.
Lib.
32.
cap
〈◊〉
.
him
the
spirit
of
discerning
,
would
c●nsure
to
be
such
)
then
alway
with
all
the
Old
Testament
,
because
diuers
esteemed
it
to
proceed
of
some
euill
spirits
,
as
witnesse●h
I●●neus
and
Ep●…s
:
Yea
,
not
only
all
the
Old
must
be
abrogated
,
but
all
the
New
also
,
because
it
hath
many
falsehoods
mixed
with
the
truth
;
as
some
prefuming
greatly
of
their
spirit
and
skill
in
d●…ning
did
teach
:
so
testifieth
〈◊〉
.
Augustine
,
〈◊〉
.
Fa●…st
.
Some
would
haue
had
but
one
of
the
foure
Gospels
,
some
fiue
,
some
sixe
,
some
seauen
;
some
reiected
all
S.
Pauls
Epistles
:
Many
,
and
those
of
the
faithfull
did
not
admit
for
Canonicall
some
of
the
other
Apostles
Epistles
not
the
Reuelations
.
If
then
the
diuine
fore-sight
of
our
Sauiour
had
not
preuented
this
most
foule
inconueniencie
by
instituting
a
more
certaine
meanes
of
●iscerning
and
declaring
which
books
were
penned
by
inspiration
of
the
holy
Ghost
,
which
not
,
then
by
leauing
it
vnto
euery
mans
discretion
he
might
be
thought
to
haue
had
but
slender
care
of
our
saluation
,
which
euery
true
Christian
hart
doth
abhorre
to
thinke
:
and
therfore
we
must
needs
admit
of
this
most
holy
and
prouident
Tradition
of
them
from
hand
to
hand
:
as
among
the
Protestants
Brentius
doth
in
his
Prolegomenis
,
and
also
Kemnitius
,
handling
the
second
kind
of
Traditions
,
in
his
examination
of
the
Councell
of
Trent
;
albeit
they
reiect
all
other
Traditions
,
besides
this
one
.
speaker
A.
W.
Neither
doth
Master
Perkins
,
or
any
Minister
,
teach
the
people
now
to
rely
on
their
owne
wit
or
iudgement
,
but
to
vse
the
meanes
prescribed
,
and
by
prayer
and
faith
to
call
and
to
rest
vpon
the
spirit
of
God
for
assurance
in
this
case
.
The
iudgement
of
the
Church
wee
are
so
farre
from
discrediting
,
that
we
hold
it
for
a
very
speciall
ground
in
this
matter
:
condemning
them
as
void
of
shame
and
reason
,
that
refuse
those
bookes
vpon
their
owne
iudgement
,
which
haue
bin
from
time
to
time
,
euen
from
the
Apostles
dayes
counted
Canonicall
.
But
it
is
vtterly
from
the
question
in
hand
to
dispute
this
point
,
and
beside
diuers
other
[
](A15735-e100880-b)k
k
Whitak
.
de
s●riptur
.
Doctor
Whitacker
hath
handled
this
matter
very
sufficiently
,
though
euery
man
cannot
reade
his
disputation
,
because
it
is
latine
;
but
for
the
matter
in
hand
,
concerning
traditions
,
it
falls
not
into
this
question
to
be
disputed
what
is
scripture
,
and
what
is
not
.
For
it
is
presupposed
that
the
Scriptures
are
the
word
of
God
,
and
thereupon
this
doubt
ariseth
,
whether
the
word
of
God
conteine
all
things
necessarie
to
saluation
or
no.
If
that
be
doubted
of
,
it
is
idle
and
absurd
to
enquire
,
whether
there
be
,
besides
that
,
another
word
of
God
diuers
from
it
,
though
not
contrarie
,
which
is
not
written
,
but
only
as
men
haue
now
and
then
set
downe
some
part
of
it
in
their
writings
:
so
then
leauing
this
point
,
let
vs
come
to
those
which
follow
.
speaker
W.
P.
Obiect
.
III.
Some
bookes
of
the
canon
of
the
Scripture
are
lost
,
as
the
booke
of
the
warres
of
God
.
Num.
21.
14.
The
booke
of
the
iust
.
Iosu.
10.
13.
the
bookes
of
Chronicles
of
the
Kinges
of
Israel
and
Iuda
.
1.
King
14.
19.
the
bookes
of
certaine
Prophets
,
Nathan
,
Gad
,
Iddo
,
Ahiah
,
and
Semiah
:
and
therfore
the
matter
of
these
bookes
must
come
to
vs
by
tradition
.
Answ.
Though
it
be
graunted
that
some
bookes
of
Canonicall
Scripture
bee
lost
;
yet
the
Scripture
still
remaines
sufficient
,
because
the
matter
of
those
bookes
(
so
farforth
as
it
was
necessarie
to
saluation
)
is
contained
in
these
bookes
of
Scripture
that
are
now
extant
.
speaker
D.
B.
P.
The
two
next
arguments
for
Traditions
,
be
not
well
propounded
by
You
should
haue
s●…d
the
faults
.
M.
Perkins
.
The
third
is
to
be
framed
thus
:
Either
all
the
bookes
of
holy
Scripture
conteine
all
needfull
doctrine
to
saluation
,
or
some
certaine
of
them
without
the
rest
;
not
some
of
them
without
the
rest
,
for
then
the
other
should
be
superfluous
,
which
no
man
holdeth
:
therfore
all
the
bookes
of
holy
Scripture
put
together
,
do
containe
all
necessary
instruction
.
Now
then
the
argument
followeth
,
but
some
of
those
bookes
of
holy
Scripture
haue
been
lo●t
;
therefore
some
points
of
necessary
doctrine
contained
in
them
,
are
not
extant
in
the
written
Word
,
and
consequently
to
be
learned
by
Tradition
.
M.
Perkins
answereth
:
First
supposing
some
of
the
bookes
to
be
lost
,
that
all
needfull
doctrine
,
which
was
in
them
,
is
in
some
of
the
others
preserued
.
But
This
Argument
was
not
proposed
to
him
.
why
did
he
not
solue
the
Argument
proposed
?
were
then
those
bookes
superfluous
?
Doth
the
holy
Ghost
set
men
to
pen
needlesse
discourses
?
which
this
answere
supposeth
.
speaker
A.
W.
Because
you
thinke
the
reason
makes
for
your
aduantage
,
as
you
haue
framed
it
your selfe
,
I
will
follow
your
steps
,
and
leaue
his
argument
as
you
do
.
That
I
may
answere
orderly
,
I
deny
your
assumption
:
All
things
necessarie
to
saluation
are
conteined
in
some
certaine
bookes
of
the
scripture
,
so
that
although
the
rest
were
wanting
,
we
should
haue
sufficient
to
saluation
for
the
matter
.
To
your
reason
I
say
farther
,
that
the
consequence
is
naught
,
if
some
certaine
are
sufficient
to
saluation
,
the
rest
are
superfluous
:
for
first
it
cannot
be
superfluous
to
haue
any
booke
of
Gods
word
kept
for
the
vse
of
the
Church
,
though
the
matter
of
it
be
in
some
other
.
Secondly
,
if
your
consequence
be
good
,
it
is
also
superfluous
to
haue
the
same
psalme
or
story
recorded
in
two
places
of
the
scripture
,
especially
the
later
.
But
to
say
so
were
to
condemne
the
holy
ghost
of
hauing
taken
superfluous
paines
to
no
purpose
,
which
were
blasphemie
.
I
prooue
it
by
these
particulars
;
for
example
[
](A15735-e101100-b)l
l
Psal.
18.
2.
Sam.
22.
Psal.
18.
is
in
the
booke
of
Psalmes
,
and
in
the
second
booke
of
Samuell
.
The
history
of
Ezechiah
[
](A15735-e101130-b)m
m
2
Reg
19.
&
20.
&
Esai
.
35.
&
37.
&
38.
is
2.
Reg.
29.
and
so
forward
,
and
Isai
36.
37.
38.
The
like
I
might
bring
out
of
the
bookes
of
Kings
and
Chronicles
.
Thirdly
,
though
the
matter
be
all
fully
and
perfectly
in
certaine
bookes
,
yet
euery
point
is
not
so
plaine
in
one
booke
as
in
another
,
and
therefore
it
is
not
superfluous
to
haue
all
these
bookes
,
though
all
matter
necessarie
to
saluation
be
comprised
in
some
few
of
them
.
Fourthly
,
the
purpose
of
the
holy
ghost
in
penning
the
scriptures
,
was
,
not
only
to
teach
matters
necessarie
to
saluation
,
but
to
set
forth
the
glorie
of
God
in
his
prouidence
,
iustice
,
mercie
,
wisdome
,
and
such
like
,
to
afford
vs
examples
of
diuers
kinds
of
vertues
,
to
exhort
vs
to
faith
,
and
good
works
,
and
(
in
a
word
)
to
prouide
for
Gods
glorie
by
vs
heere
,
as
well
as
for
our
glorifying
by
him
in
heauen
,
to
which
there
is
no
booke
,
nor
sentence
of
scripture
,
but
serues
more
or
lesse
,
and
therefore
no
booke
of
it
can
be
thought
supersluous
,
though
the
necessarie
matters
belonging
to
saluation
be
conteined
in
certaine
of
them
very
sufficiently
.
speaker
W.
P.
Againe
,
I
take
it
to
bee
a
truth
(
though
some
thinke
otherwise
)
that
no
part
of
the
Canon
is
lost
:
for
Paul
saith
,
Whatsoeuer
things
were
written
aforetime
,
were
written
for
our
learning
,
that
wee
through
patience
and
comfort
of
the
Scriptures
,
&c.
Rom.
15.
4.
where
he
takes
it
for
granted
,
that
the
whole
Canon
of
holie
Scripture
was
then
extant
.
For
if
he
had
thought
,
that
some
bookes
of
Scripture
had
beene
lost
,
hee
would
haue
said
;
whatsoeuer
was
written
and
is
now
extant
,
was
written
for
our
learning
and
comfort
.
For
bookes
that
are
lost
serue
neither
for
learning
nor
comfort
.
Againe
,
to
hold
that
any
bookes
of
Scripture
should
be
lost
,
calls
into
question
Gods
prouidence
,
and
the
fidelitie
of
the
Church
,
who
hath
the
bookes
of
God
in
keeping
,
and
is
therfore
called
the
pillar
and
ground
of
truth
.
And
touching
the
bookes
before
mentioned
,
I
answere
thus
:
The
booke
of
the
warres
of
God
,
Num.
21.
14.
might
bee
some
short
bill
or
narration
of
thinges
done
among
the
Israelites
,
which
in
the
daies
of
Moses
went
from
hand
to
hand
.
For
sometime
a
booke
in
Scripture
,
signifieth
a
roule
or
Catalogue
,
as
the
first
chapter
of
Matthew
,
which
containeth
the
genealogie
of
our
Sauiour
Christ
,
is
called
the
booke
of
the
generation
of
Iesus
Christ
.
Againe
,
the
booke
of
the
iust
,
and
the
books
of
Chronicles
,
which
are
said
to
be
lost
,
were
but
as
the
Chronicles
of
England
are
with
vs
:
euen
politicke
records
of
the
acts
and
euents
of
things
,
in
the
kingdome
of
Iuda
and
Israel
:
out
of
which
the
Prophets
gathered
things
necessarie
to
be
knowne
,
and
placed
them
in
holy
Scripture
.
As
for
the
bookes
of
Iddo
,
Ahiah
,
Semiah
;
Gad
,
and
Nathan
,
they
are
contained
in
the
bookes
of
the
Kinges
and
Chronicles
and
in
the
bookes
of
Samuel
,
which
were
not
written
by
him
alone
,
but
by
sundrie
Prophets
,
1.
Chro.
29.
29.
as
also
was
the
booke
of
Iudges
.
As
for
the
bookes
of
Salomon
which
are
lost
,
they
did
not
concerne
religion
and
matters
of
saluation
,
but
were
concerning
matters
of
Philosophie
and
such
like
things
.
speaker
D.
B.
P.
Therefore
he
giues
a
second
more
shamefull
,
that
none
be
perished
,
which
is
most
contrarie
vnto
the
plaine
Scriptures
:
[
](A15735-e101310-b)*
*
1.
Paral.
vit.
2.
Pa●●●
.
9.
as
S.
Iohn
Chrysostome
proueth
:
[
](A15735-e101330-b)*
*
Rom.
9.
in
Math
&
〈◊〉
.
7.
in
〈◊〉
〈◊〉
〈◊〉
.
where
he
hath
these
expresse
words
:
That
many
of
the
Propheticall
bookes
are
lost
,
may
be
proued
out
of
the
historie
of
Paral●pomeneon
(
which
they
translate
Chronicles
.
)
Now
as
for
M.
Perkins
gesses
,
that
some
of
them
are
yet
extant
,
but
otherwise
called
:
some
were
but
little
rolles
of
paper
;
some
profane
and
of
Philosophie
,
I
hold
them
not
worth
the
discussing
,
being
not
much
pertinent
,
and
auowed
on
his
word
only
,
without
either
any
reason
or
authoritie
.
speaker
A.
W.
Sauing
the
better
iudgement
of
Chrysostome
,
and
other
learned
men
,
I
cannot
perswade
my selfe
that
any
part
of
the
Canonicall
scripture
is
lost
,
when
you
haue
brought
your
proofe
out
of
any
place
of
the
scripture
,
I
will
either
answere
,
or
yeeld
to
it
.
But
it
makes
nothing
to
your
argument
whether
any
be
lost
or
no
,
for
(
as
you
see
)
I
deny
your
assumption
and
the
proofe
of
it
,
which
ouerthrowes
your
whole
reason
.
The
Iewes
and
the
skilfullest
Christians
in
the
Rabbines
and
antiquities
of
the
Iewes
that
I
know
,
are
of
a
diuers
iudgement
from
Chrysostome
concerning
this
point
.
speaker
W.
P.
Obiect
.
IV.
Moses
in
mount
Sina
,
beside
the
written
law
,
receiued
from
God
a
more
secret
doctrine
,
which
he
neuer
writ
,
but
deliuered
by
tradition
or
word
of
mouth
to
the
Prophets
after
him
:
and
this
the
Iewes
haue
now
set
downe
in
their
Cabala
.
Answ.
This
indeede
is
the
opinion
of
some
of
the
Iewes
,
whom
in
effect
and
substance
sundry
Papists
follow
:
but
we
take
it
for
no
better
then
a
Iewish
dotage
.
For
if
Moses
had
knowne
any
secret
doctrine
beside
the
written
law
,
he
could
neuer
haue
giuen
this
commandement
of
the
said
lawe
,
Thou
shalt
not
adde
any
thing
thereto
.
speaker
D.
B.
P.
Master
Perkins
his
fourth
obiection
of
the
Iewish
Cabala
,
is
a
meere
dreame
of
his
owne
:
our
Argument
is
this
;
Moses
who
was
the
pen
man
of
the
old
Law
,
committed
not
all
to
writing
,
but
deliuered
certaine
points
needfull
to
saluation
by
Tradition
,
nor
any
Law-maker
that
euer
was
in
any
Country
comprehended
all
in
letters
,
but
established
many
things
by
customes
,
therefore
not
likely
that
our
Christian
Law
should
be
all
written
.
speaker
A.
W.
Your
argument
is
in
effect
all
one
with
his
:
but
let
vs
take
yours
.
Moses
committed
all
to
writing
,
that
was
necessarie
to
saluation
;
so
doe
all
wise
lawmakers
:
and
if
any
thing
be
left
vnprouided
for
,
that
is
of
moment
,
it
is
because
the
lawgiuer
perceiued
it
not
,
or
knew
not
how
to
helpe
it
;
which
,
in
Gods
lawes
,
and
Moses
the
holie
Ghosts
Scribes
writing
,
could
be
no
hinderances
.
For
what
is
there
that
God
seeth
not
by
his
wisedome
,
or
cannot
order
as
he
list
by
his
power
?
speaker
D.
B.
P.
That
Moses
did
not
pen
all
,
thus
we
proue
.
It
was
as
necessarie
for
women
to
be
deliuered
from
Originall
sinne
as
men
.
Circumcision
the
remedy
for
men
,
could
not
possibly
be
applied
to
women
,
as
euery
one
whoknoweth
what
circumcision
is
can
tell
;
neither
is
there
any
other
remedie
prouided
in
the
written
law
,
to
deliuer
women
from
that
sin
:
Therefore
some
other
remedie
for
them
was
deliuered
by
Tradition
.
speaker
A.
W.
Circumcision
was
not
prouided
for
remedie
of
originall
sinne
,
any
more
than
for
actuall
;
neither
did
it
remedie
the
one
,
or
the
other
:
nay
it
was
not
of
Moses
appointing
,
but
was
long
before
him
.
The
remedie
for
all
sinne
is
the
sacrifice
of
the
Messiah
;
the
meanes
to
applie
it
,
faith
:
which
Moses
taught
in
diuers
places
of
those
fiue
bookes
.
If
women
without
circumcision
cannot
be
freed
from
originall
sinne
,
how
were
Adam
and
Eue
freed
,
and
all
that
died
before
God
enioyned
it
to
Abraham
?
speaker
D.
B.
P.
Item
,
if
the
Child
were
likly
to
die
,
before
the
eight
day
,
there
was
remedie
for
them
,
as
the
most
learned
doe
hold
,
yet
no
where
written
in
the
Law
:
Also
,
many
Gentiles
,
during
that
state
of
the
old
Testament
,
were
saued
,
as
Iob
,
and
many
such
like
,
according
to
the
opinion
of
all
the
auncient
Fathers
:
yet
in
the
Law
,
or
any
other
part
of
the
old
Testament
,
it
is
not
written
,
what
they
had
to
beleeue
,
or
how
they
should
liue
;
wherefore
,
many
things
needfull
to
saluation
,
were
then
deliuered
by
Tradition
.
speaker
A.
W.
The
remedie
for
infants
,
aswell
before
the
eight
day
,
as
vpon
it
,
and
after
it
,
was
the
mercie
of
God
vpon
his
couenant
.
As
for
the
meanes
,
you
would
imagine
,
which
were
you
cannot
tell
what
,
and
deuised
by
you
cannot
tel
whom
;
remember
what
you
answered
about
the
Chaldee
word
in
Daniel
,
To
meanes
and
authors
in
the
ayre
,
no
thing
need
be
,
nor
can
be
answered
.
speaker
D.
B.
P.
To
that
reason
of
his
;
that
God
in
his
prouidence
should
not
permit
such
a
losse
of
any
part
of
the
Scripture
:
I
answere
,
that
God
permiteth
much
euill
:
Againe
,
no
great
losse
in
that
,
according
to
our
opinion
,
who
hold
that
Tradition
might
preserue
what
was
then
lost
.
Although
God
in
his
prouidence
permits
much
euill
,
it
followes
not
,
nor
is
at
al
likely
,
that
he
would
suffer
his
own
holie
word
,
indited
by
his
spirit
,
to
perish
.
Neither
can
it
helpe
the
matter
,
that
tradition
might
preserue
the
truth
,
vnlesse
God
should
miraculously
hold
in
men
,
from
mingling
their
inuentions
with
his
traditions
.
Experience
makes
the
matter
cleere
:
few
things
,
or
none
yet
remaining
,
that
are
indeede
of
antiquitie
,
both
for
the
substance
and
vse
of
them
.
But
what
answere
you
to
Master
Perkins
other
reason
out
of
S.
Paul
?
That
was
too
heauie
for
your
shoulders
.
speaker
W.
P.
Obiect
.
V.
Heb.
5.
12.
Gods
word
is
of
two
sortes
,
milk
,
and
strong
meate
.
By
milke
,
we
must
vnderstand
the
worde
of
God
written
,
wherein
God
speakes
plainely
to
the
capacitie
of
the
rudest
:
but
strong
meate
is
vnwritten
traditions
,
a
doctrine
not
to
bee
deliuered
vnto
all
,
but
to
those
that
grow
to
perfection
.
Answ.
We
must
know
,
that
one
and
the
same
word
of
God
is
milke
and
strong
meate
,
in
regard
of
the
manner
of
handling
and
propounding
of
it
.
For
being
deliuered
generally
and
plainely
,
to
the
capacitie
of
the
simplest
,
it
is
milke
;
but
beeing
handled
particularly
and
largely
,
and
so
fitted
for
men
of
more
vnderstanding
,
it
is
strong
meate
.
As
for
example
:
the
doctrine
of
the
creation
,
of
mans
fall
,
and
redemption
by
Christ
,
when
it
is
taught
ouerly
and
plainly
,
it
is
milke
:
but
when
the
depth
of
the
same
is
throughly
opened
,
it
is
strong
meate
.
And
therefore
it
is
a
conceit
of
mans
braine
,
to
imagine
that
some
vnwritten
word
is
meant
by
strong
meate
.
speaker
A.
W.
Now
insteed
of
M.
Perkins
his
fift
reason
for
vs
of
milke
and
strong
meate
,
wishing
him
a
Messe
of
Pappe
for
his
childish
proposing
of
it
:
I
D.
B.
P.
Your
wish
is
better
,
then
your
answere
would
haue
bin
.
will
set
downe
some
authorities
out
of
the
written
Word
,
in
proofe
of
Traditions
.
I
make
no
question
but
Master
Perkins
had
al
the
reasons
he
propounds
for
you
in
any
matter
,
in
some
of
your
owne
writers
;
as
perhaps
hereafter
,
vpon
better
search
,
at
more
leisure
,
I
shall
finde
and
prooue
to
all
the
world
.
To
the
testimonies
I
answere
in
generall
,
that
no
argument
can
be
drawne
from
any
,
or
all
of
them
,
to
proue
that
any
doctrine
necessarie
to
saluation
is
to
be
learned
by
tradition
,
and
is
not
written
in
the
Scripture
.
Let
any
man
conclude
the
point
out
of
them
,
and
we
will
yeeld
,
if
wee
shew
not
a
reasonable
cause
to
the
contrarie
.
Secondly
,
I
adde
fu●th●r
,
that
if
it
were
granted
that
there
were
some
such
traditi●…s
●●et
(
as
[
](A15735-e102020-b)n
n
Au●…n
Ioa.
tract
.
41.
Austin
saith
of
the
first
place
)
who
can
say
these
,
or
those
be
they
?
For
the
most
part
of
the
traditions
,
that
are
now
thrust
vpon
the
Church
,
by
you
Papists
,
are
(
in
comparison
)
but
new
,
and
very
trifles
,
or
meere
superstitious
.
speaker
D.
B.
P.
Our
Sauiour
said
,
being
at
the
point
of
his
passion
That
he
had
manie
Ioh.
16.
12.
Act.
10.
things
to
say
vnto
his
Apostles
,
but
they
could
not
as
then
beare
them
.
Our
Sauiour
after
his
resurrection
,
appeared
often
vnto
his
Disciples
,
speaking
with
them
of
the
kingdome
of
God
,
of
which
little
is
written
in
any
of
the
Euangelists
.
I
commend
you
brethren
,
that
you
remember
me
in
all
things
,
and
keepe
1.
Cor.
11.
the
Traditions
,
euen
as
I
haue
deliuered
them
to
you
.
speaker
A.
W.
Now
for
the
particulars
,
the
[
](A15735-e102180-b)o
o
Ioh
16.
12.
first
is
answered
alreadie
;
the
[
](A15735-e102190-b)p
p
Act.
10.
second
makes
a
bad
consequence
.
Christ
spake
often
with
his
Disciples
of
the
kingdome
of
God
,
of
which
little
is
written
in
the
Euangelists
:
therfore
there
are
some
points
necessarie
to
saluation
,
not
recorded
in
Scripture
.
His
talke
with
them
might
be
for
exhortation
and
consolation
especially
.
Who
can
say
,
whatsoeuer
it
were
,
that
it
is
not
written
in
the
Epistles
?
By
traditions
[
](A15735-e102210-b)q
q
Ambros.
ad
2.
Thess.
〈◊〉
.
Ambrose
vnderstands
in
the
2.
Thessal
.
nothing
but
the
Gospell
;
in
that
place
[
](A15735-e102230-b)r
r
1.
Cor.
11.
1.
to
the
Corinthians
,
the
Apostle
seemes
in
all
likelihood
to
speake
of
ceremonies
,
or
circumstances
,
in
their
carriage
,
about
Gods
seruice
:
which
neither
is
matter
of
saluation
,
nor
to
be
alwaies
alike
in
all
places
,
and
at
al
times
.
So
doth
[
](A15735-e102240-b)s
s
Ambros.
ad
1.
Cor.
11.
Ambrose
vnderstand
him
.
speaker
D.
B.
P.
O
Timothy
keepe
the
depositum
,
that
is
,
that
which
I
deliuered
thee
to
keepe
,
Hold
fast
by
the
holy
Ghost
,
the
good
things
committed
vnto
thee
to
1
Tim.
6.
2.
Tim.
1.
〈◊〉
,
which
was
as
S.
Chrysostom
and
Thesphilact
expound
,
the
true
doctrine
of
Christ
,
the
true
sense
of
holy
Scriptures
,
the
right
admini
-
words
be
not
set
downe
in
Scripture
,
yet
the
matter
is
:
if
not
expresly
,
which
is
not
needfull
,
yet
by
necessarie
consequence
:
as
it
may
euidently
appeare
by
the
Councill
and
Fathers
,
wherein
and
by
whom
the
contrarie
to
those
opinions
is
condemned
and
confuted
.
The
first
point
is
implied
necessarily
in
all
those
places
,
by
which
our
Sauiour
is
prooued
to
be
true
God
,
that
is
,
the
same
God
with
his
Father
;
which
you
shall
finde
in
[
](A15735-e102370-b)p
p
Athanas.
contr.
Ana.
&
Concil.
Nicen
.
1.
Athanasius
writings
,
and
the
first
Councill
of
Nice
.
The
second
,
of
the
holy
Ghosts
proceedings
from
the
Sonne
,
as
well
as
from
the
Father
,
is
prooued
by
[
](A15735-e102390-b)q
q
Thom.
cont.
gentil
.
lib.
4.
cap.
24
Thomas
out
of
the
Scripture
,
and
by
other
against
the
Greeke
Church
.
The
third
,
beside
[
](A15735-e102410-b)r
r
1.
Io●
.
5.
〈◊〉
.
that
place
of
Iohn
,
is
necessarily
concluded
(
since
there
can
be
but
one
God
)
out
of
the
texts
,
that
prooue
euery
one
of
them
seuerally
to
be
God
;
and
by
[
](A15735-e102430-b)s
s
Ma●h
.
〈◊〉
.
19.
that
of
Matthew
.
The
fourth
is
prooued
out
of
Scripture
,
by
[
](A15735-e102450-b)t
t
Concil.
Ep
1.
the
first
Councill
of
Ephesus
,
against
Nestorius
;
so
that
for
these
points
we
neede
no
traditions
.
speaker
W.
P.
Obiect
.
VI.
Sundrie
places
of
Scripture
be
doubtfull
:
and
euery
religion
hath
his
seuerall
exposition
of
them
,
as
the
Papists
haue
theirs
,
and
the
Protestants
theirs
.
Now
then
seeing
there
can
be
but
one
truth
,
when
question
is
of
the
interpretation
of
Scripture
,
recourse
must
be
had
to
the
tradition
of
the
Church
,
that
the
true
sense
may
be
determined
,
and
the
question
ended
.
Ans.
It
is
not
so
:
but
in
doubtfull
places
Scripture
it selfe
is
sufficient
to
declare
his
owne
meaning
:
first
,
by
the
analogie
of
faith
,
which
is
the
summe
of
religion
gathered
out
of
the
clearest
places
of
Scripture
:
secondly
,
by
the
circumstances
of
the
place
,
and
the
nature
and
signification
of
the
wordes
:
thirdly
,
by
conference
of
place
with
place
.
By
these
and
like
helps
contained
in
Scripture
,
wee
may
iudge
which
is
the
truest
meaning
of
any
place
.
Scripture
it selfe
is
the
text
,
and
the
best
glosse
.
And
the
Scripture
is
falsly
tearmed
the
matter
of
strife
,
it
beeing
not
so
of
it selfe
,
but
by
the
abuse
of
man
.
And
thus
much
for
our
consent
concerning
Traditions
,
wherein
we
must
not
be
wauering
but
steadfast
,
because
notwithstanding
our
renouncing
of
Poperie
,
yet
Popish
inclinations
and
dispositions
bee
rife
among
vs
.
Our
common
people
maruelouslie
affect
humane
traditions
;
yea
mans
nature
is
inclined
more
to
bee
pleased
with
them
,
then
with
the
word
of
God
.
The
feast
of
the
natiuitie
of
our
Sauiour
Christ
,
is
onely
a
custome
and
tradition
of
the
Church
,
and
yet
men
are
commonly
more
carefull
to
keepe
it
then
the
Lords
day
,
the
keeping
whereof
stands
by
the
morall
law
.
Positiue
lawes
are
not
sufficient
to
restraine
vs
from
buying
and
selling
on
the
Sabbath
;
yet
within
the
twelue
daies
no
man
keepes
market
.
Againe
,
see
the
truth
of
this
in
our
affection
to
the
ministerie
of
the
word
:
let
the
Preacher
alleage
Peter
and
Paul
the
people
count
it
but
common
stuffe
,
such
as
any
man
can
bring
:
but
let
men
come
and
alleadge
Ambrose
,
Austin
,
and
the
rest
of
the
fathers
;
oh
,
he
is
the
man
,
hee
is
alone
for
them
.
Againe
,
let
any
man
bee
in
danger
any
way
,
and
straight
hee
sendeth
to
the
wise
man
or
wizzard
:
Gods
worde
is
not
sufficient
to
comfort
and
direct
him
.
All
this
argues
that
Poperie
denied
with
the
mouth
,
abides
still
in
the
heart
:
and
therefore
wee
must
learne
to
reuerence
the
written
word
,
by
ascribing
vnto
it
all
manner
of
perfection
.
speaker
D.
B.
P.
The
sixt
and
last
reason
for
Traditions
:
Sundry
places
of
holy
Scriptures
This
〈◊〉
●all
out
but
in
some
places
:
many
other
are
very
●…in
and
easy
.
be
hard
to
be
vnderstood
,
others
doubtfull
whether
they
must
be
taken
literally
or
figuratiuely
:
If
then
it
be
put
to
euery
Christian
to
take
his
owne
exposition
,
euery
seuerall
sect
,
will
coyne
interpretations
in
fauour
of
their
owne
opinions
:
and
so
shall
the
word
of
God
,
ordained
only
to
teach
vs
the
truth
,
be
abused
and
made
an
Instrument
to
confirme
all
errors
.
To
auoid
which
inconuenience
,
considerate
men
haue
recourse
vnto
the
Traditions
and
auncient
Records
of
the
Primitiue
Church
,
[
](A15735-e102610-b)*
*
Still
you
begge
the
question
.
receiued
from
the
Apostles
,
and
deliuered
to
the
posteritie
,
as
the
true
copies
of
Gods
word
;
see
the
true
Exposition
and
sense
of
it
,
and
thereby
confute
and
reiect
all
priuate
and
new
glosses
,
which
agree
not
with
those
ancient
and
holy
Commentaries
:
So
that
for
the
vnderstanding
of
both
difficult
and
doubtfull
texts
of
Scripture
,
Traditions
are
most
necessary
.
M.
Perkins
his
answere
is
,
that
there
is
no
such
need
of
them
,
but
in
doubtfull
places
,
the
Scripture
it selfe
is
the
best
glosse
:
If
these
be
obserued
;
first
the
analogie
of
faith
,
which
is
the
summe
of
religion
,
gathered
out
of
the
cleerest
places
.
Secondly
,
the
circumstance
of
the
place
,
and
the
nature
and
signification
of
the
words
.
Thirdly
,
the
conference
of
place
with
place
;
and
concludeth
,
that
the
Scripture
is
falsely
tearmed
the
matter
of
strife
,
it
being
not
so
of
it selfe
,
but
by
the
abuse
of
man
.
speaker
A.
W.
First
,
this
reason
can
conclude
nothing
against
our
opinion
:
We
must
haue
recourse
to
traditions
,
for
the
expounding
of
doubtfull
places
.
Therefore
the
Scripture
containes
not
all
doctrine
necessarie
to
saluation
.
I
denie
the
consequence
:
This
rather
prooues
the
sufficiencie
of
the
Scripture
,
as
being
sufficient
in
it selfe
,
if
it
be
rightly
vnderstood
.
Secondly
,
I
say
there
is
no
such
danger
as
you
imagine
:
For
though
some
may
abuse
it
,
to
confirme
error
:
yet
may
their
false
interpretations
be
confuted
,
by
diligent
examination
of
the
text
,
without
resting
vpon
the
authoritie
of
mans
interpretation
:
as
it
appeares
manifestly
by
the
courses
that
the
ancient
writers
tooke
,
for
the
confuting
of
all
heresies
.
And
if
without
this
it
could
not
haue
been
done
,
what
should
haue
become
of
the
truth
,
before
the
writings
of
men
were
extant
in
any
number
?
For
it
were
ridiculous
to
imagine
,
that
euery
particular
text
was
expounded
by
the
Apostles
,
and
so
left
by
tradition
to
the
Church
.
Thirdly
,
who
shall
determine
when
the
time
,
to
count
ancientnes
by
,
ended
?
especially
since
euery
mans
writings
were
new
when
they
were
written
,
and
cannot
grow
in
truth
,
as
they
doe
in
age
by
continuance
:
we
acknowledge
them
for
helpes
of
interpretation
,
not
for
warrants
.
speaker
D.
B.
P.
Reply
.
To
begin
with
his
latter
words
,
because
I
must
stand
vpon
the
former
:
Is
the
Scripture
falsely
tearmed
matter
of
strife
,
because
it
is
not
so
,
of
his
owne
nature
?
why
then
,
is
Christ
truly
called
the
stone
of
offence
or
no
,
to
them
that
beleeue
not
?
Saint
Peter
saith
,
Yes
,
No
saith
1.
Pet.
2.
M.
Perkins
because
that
commeth
not
of
Christ
,
but
of
themselues
.
But
good
Sir
,
Christ
is
truly
tearmed
a
stone
of
offence
,
and
the
Scripture
,
matter
of
strife
,
albeit
there
be
no
cause
in
them
of
those
faults
,
but
because
it
so
falleth
out
by
the
malice
of
men
.
The
question
is
not
wherefore
it
is
so
called
,
but
whether
it
be
so
called
or
no
truly
:
That
which
truly
is
,
may
be
so
called
truly
:
But
the
Scripture
truly
is
matter
of
great
contention
,
euery
obstinate
Heretike
vnderstanding
them
according
to
his
owne
fantasie
,
and
therefore
may
truly
be
so
tearmed
,
although
it
be
not
the
cause
of
contention
in
it self
,
but
written
to
take
away
all
contention
.
speaker
A.
W.
Master
Perkins
denies
the
scripture
to
be
matter
of
strife
,
and
that
it
may
so
bee
slandered
to
the
disgrace
of
it
,
as
some
Papists
haue
most
shamelesly
spoken
of
it
,
to
draw
people
from
the
reading
and
louing
of
it
.
What
blasphemies
(
almost
)
haue
not
your
writers
vttered
against
the
holy
word
of
God
?
[
](A15735-e102800-b)u
u
Albert.
Pigh
.
con●●
〈◊〉
d●
feeles
Pighius
calls
them
dumbe
iudges
,
and
in
[
](A15735-e102820-b)x
x
Pigh.
Hierar
.
lib.
3.
cap.
3.
another
place
commends
the
truth
and
pleasantnes
of
his
speech
that
compared
the
scriptures
to
a
nose
of
waxe
.
Did
not
[
](A15735-e102830-b)y
y
Hosius
contt
.
Bren.
lib.
2.
Hosius
say
of
Dauids
Psalmes
,
we
write
poems
euery
body
learned
and
vnlearned
?
speaker
D.
B.
P.
But
to
the
capitall
matter
;
these
three
rules
gathered
out
of
S.
Augustine
,
be
good
directions
,
wherby
sober
and
sound
wits
may
much
profit
in
study
of
diuinitie
,
if
they
neglect
not
other
ordinary
helpes
of
good
instructors
,
and
learnëd
Commentaries
:
But
to
affirme
that
euery
Christian
may
by
these
meanes
be
inabled
to
iudge
which
is
the
true
sense
of
any
doubtfull
or
hard
text
is
extreame
rashnes
and
meere
folly
.
S.
Augustine
himselfe
well
conuersant
in
these
rules
,
indued
with
a
most
happie
wit
,
and
yet
much
bettered
with
excellent
knowledge
of
all
the
liberall
Sciences
;
yet
he
hauing
most
diligently
studied
the
holy
Scriptures
,
for
more
then
thirtie
yeares
,
with
the
helpe
also
of
the
best
Commentaries
he
could
get
,
and
counsell
of
the
most
exquisit
;
yet
be
ingeniously
confesseth
,
That
there
were
more
places
of
Scripture
,
that
after
all
his
studie
,
he
vnderstood
not
,
then
which
he
did
vnderstand
,
And
shall
euery
simple
Epist.
119
cap.
21.
man
furnished
only
with
M.
Perkins
his
three
rules
of
not
twise
three
lines
be
able
to
dissolue
any
difficulty
in
them
whatsoeuer
?
Why
doe
the
Lutherans
(
to
omit
all
former
Heretikes
)
vnderstand
them
in
one
sort
,
the
Caluinists
after
another
,
The
Anabaptists
a
third
way
,
and
so
of
other
sects
?
And
in
our
owne
Country
,
how
commeth
it
to
passe
that
the
Protestants
finde
one
thing
in
the
holy
Scriptures
,
the
Puritans
almost
the
cleane
contrarie
?
Why
I
say
is
there
so
great
,
bitter
,
and
endlesse
contention
among
brothers
of
the
same
spirit
,
about
the
sense
and
meaning
of
Gods
word
:
If
euery
one
might
,
by
the
aide
of
those
triuiall
notes
,
readily
disclose
all
difficulties
,
and
assuredly
boult
out
the
certaine
truth
of
them
;
It
cannot
be
but
most
euident
to
men
of
any
iudgement
,
that
the
Scripture
it selfe
can
neuer
end
any
doubtfull
controuersie
,
without
there
be
admitted
some
certaine
Iudge
to
declare
what
is
the
true
meaning
of
it
.
And
it
cannot
but
redound
to
the
dishonor
of
our
blessed
Sauiour
to
say
,
that
he
hath
left
a
matter
of
such
importance
at
randome
,
and
hath
not
prouided
for
his
seruants
an
assured
meane
to
attaine
to
the
true
vnderstanding
of
it
.
If
in
matters
of
Temporall
iustice
it
should
be
permitted
to
euerie
contentious
smatterer
in
the
Law
,
to
expound
&
conster
the
grounds
of
the
Law
and
statutes
,
as
it
should
seeme
fittest
in
his
wisdome
,
and
not
be
bound
to
stand
to
the
sentence
and
declaration
of
the
Iudge
,
what
iniquity
should
not
be
Law
,
or
when
should
there
be
any
end
of
any
hard
matter
;
one
Lawyer
defending
one
part
,
an
other
the
other
:
One
counseller
assuring
on
his
certaine
knowledge
,
one
partie
to
haue
the
right
,
another
,
as
certainely
auerring
,
not
that
,
but
the
contrary
to
be
Law
,
both
alledging
for
their
warrant
sometexts
of
Law
:
What
end
and
pacification
of
the
parties
could
be
deuised
,
vnlesse
the
decision
of
the
controuersie
be
committed
vnto
the
definitiue
sentence
of
some
,
who
should
declare
whether
counsellor
had
argued
iustly
and
according
to
the
true
meaning
of
the
Law
?
none
at
all
,
but
bloody
debate
and
perpetuall
conflict
,
each
pursuing
to
get
or
keepe
by
force
of
armes
,
that
which
his
learned
counsell
auouched
to
be
his
owne
.
speaker
A.
W.
No
man
saith
so
,
but
that
by
these
a
man
may
iudge
which
is
the
truest
,
that
is
,
the
likeliest
interpretation
of
a
doubtfull
place
.
But
I
pray
you
tell
me
,
can
you
,
or
any
Papist
,
by
the
help
of
tradition
added
to
the
other
three
rules
certainely
determine
,
what
is
the
sense
of
euery
hard
place
of
scripture
?
If
you
can
,
S.
Austin
by
that
meanes
was
likelier
to
haue
it
then
any
of
you
,
as
he
was
neerer
the
Apostles
,
from
whom
those
traditions
are
said
to
haue
come
.
If
you
rest
vpon
the
Commentaries
of
the
Auntient
,
what
meanes
had
they
to
further
them
,
in
vnderstanding
the
Scripture
that
we
now
want
?
is
it
not
apparant
,
that
we
haue
all
they
had
,
and
their
paines
,
and
iudgement
beside
?
You
aske
then
,
how
chance
diuers
men
vnderstand
them
diuersly
?
not
because
they
want
the
tradition
you
talke
of
.
For
who
knowes
not
that
the
Fathers
differ
exceedingly
one
from
another
in
their
expositions
?
And
do
all
the
popish
interpretations
agree
?
who
,
it
should
seeme
by
you
haue
recourse
to
that
maine
help
of
Tradition
.
He
that
lookes
into
your
Commentaries
,
and
bookes
of
controuersies
,
shall
finde
very
diuers
,
and
sometimes
contrarie
expositions
.
Our
Sauiour
Christ
hath
prouided
sufficientlie
for
his
Church
,
by
deliuering
in
scripture
the
grounds
of
religion
so
plainely
,
some
here
,
some
there
,
that
any
reasonable
man
may
with
small
labour
vnderstand
them
,
from
which
,
they
that
haue
knowledge
of
the
tongues
,
and
arts
,
especiallie
of
Logick
and
Rhetorick
,
may
come
to
vnderstand
the
harder
places
,
though
perhaps
not
euery
one
,
yet
(
at
the
least
)
so
many
,
and
such
,
as
shall
serue
to
instruct
the
people
of
God
in
the
knowledge
of
his
will
for
the
obtaining
of
euerlasting
life
.
speaker
D.
B.
P.
To
auoid
then
such
garboyles
and
intestine
contention
,
there
was
neuer
yet
any
Law-maker
so
simple
,
but
appointed
some
gouernour
and
Iudge
,
who
should
see
the
due
obseruation
of
his
Lawes
,
and
determine
all
boubts
that
might
arise
about
the
letter
and
exposition
of
the
Law
,
who
is
therefore
called
the
quicke
and
liuely
law
;
and
shall
we
Christians
thinke
that
our
diuine
Law-maker
,
who
in
wisdome
,
care
,
and
prouidence
,
surmounted
all
others
,
more
than
the
heauens
doe
the
earth
,
hath
left
his
golden
Lawes
at
randome
,
to
be
interpreted
as
it
should
seeme
best
vnto
euery
one
pretending
some
hidden
knowledge
from
we
know
not
what
spirit
?
no
no
,
It
cannot
be
once
imagined
without
too
too
great
derogation
vnto
the
soueraigne
prudence
of
the
Son
of
God
.
speaker
A.
W.
For
the
auoiding
of
outward
garboiles
by
force
,
or
preaching
false
doctrine
,
our
Sauiour
hath
appointed
principallie
the
ciuill
magistrate
,
secondarily
the
gouernors
of
the
Churches
.
For
the
keeping
of
his
children
from
perishing
by
error
,
he
hath
ordeined
,
beside
the
outward
helps
of
Pastors
and
Doctors
,
the
most
certaine
direction
of
his
vicegerent
the
holy
spirit
,
who
preserues
all
that
are
Christs
from
falling
away
from
the
substance
and
foundation
of
truth
to
damnation
.
Not
that
euery
man
may
take
vpon
him
to
interpret
scripture
vpon
pretence
of
I
know
not
what
spirit
,
but
that
he
may
assure
himselfe
of
being
kept
from
all
error
,
that
may
ouerthrow
his
saluation
,
by
the
direction
of
Gods
spirit
,
vpon
whom
he
calls
by
prayer
,
and
rests
by
faith
to
this
purpose
as
I
said
before
.
sure
,
and
who
therefore
were
appointed
to
be
heard
without
exception
.
This
befals
not
any
men
nowadayes
,
and
therefore
none
can
iustly
claime
any
such
credit
.
The
auncients
that
so
wrot
in
this
point
of
S.
Pauls
going
to
see
Peter
,
haue
wholie
mistaken
the
Apostle
,
who
denies
that
of
himselfe
which
they
affirme
of
him
.
For
he
saith
,
[
](A15735-e103170-b)c
c
Gal.
1.
1.
First
,
that
he
was
not
an
Apostle
of
men
,
nor
by
man
.
Secondly
,
that
he
went
vp
to
Ierusalem
,
not
[
](A15735-e103190-b)d
d
Gal.
2.
6.
7.
to
haue
confirmation
of
his
doctrine
from
them
who
were
no
way
superior
to
him
,
but
that
the
Gentiles
might
know
he
taught
the
same
things
that
the
other
Apostles
did
.
If
he
had
done
it
for
his
owne
assurance
,
he
[
](A15735-e103200-b)e
e
Act.
26.
19.
had
not
beleeued
the
vision
,
and
discredited
our
Sauiours
extraordinarie
teaching
of
him
,
and
had
taught
for
a
time
such
things
,
as
he
was
not
sure
to
be
the
truth
of
God
.
But
if
this
should
be
his
case
,
he
had
sinned
grieuously
in
his
former
preaching
,
and
he
had
wholie
ouerthrowne
the
authoritie
of
his
ministrie
,
which
in
these
two
Chapters
he
labors
especially
to
vphold
,
auouching
,
that
[
](A15735-e103210-b)f
f
Gal.
2.
6.
7.
8.
9.
he
neither
learned
any
doctrine
,
nor
receiued
any
allowance
of
his
authoritie
from
Iames
,
Cephas
,
and
Iohn
,
which
were
esteemed
to
be
pillers
;
yea
[
](A15735-e103240-b)g
g
Gal.
2.
11.
he
did
openly
reprooue
Peter
,
if
not
of
error
in
doctrine
,
yet
of
misbehauiour
in
his
conuersation
.
As
for
the
controuersie
of
abrogating
Moses
law
,
it
was
a
case
determined
by
scripture
,
and
no
man
might
refuse
to
obey
any
one
of
the
Apostles
charge
concerning
that
point
.
But
that
the
Brethren
might
haue
the
better
satisfaction
,
it
pleased
the
holy
ghost
that
the
Apostles
should
in
a
Councell
decide
the
question
by
[
](A15735-e103280-b)h
h
Act.
15.
6.
23.
ioynt
consent
of
themselues
,
and
the
brethren
there
assembled
,
which
any
one
of
them
might
(
of
himselfe
)
haue
ended
.
But
because
diuers
parts
of
the
Church
were
conuerted
by
diuers
Apostles
,
and
each
Church
made
most
account
of
their
owne
Apostle
,
the
readiest
and
safest
way
was
to
conclude
of
the
matter
by
common
consultation
:
so
afterward
in
all
lawfull
Councels
the
written
word
was
held
sufficient
for
the
consutation
of
the
heresies
that
arose
from
time
to
time
:
but
for
the
better
stopping
of
the
heretikes
mouths
,
and
satisfying
of
all
men
,
sometimes
the
consent
of
former
Diuines
,
Churches
,
and
Councels
was
added
,
in
good
discretion
for
mens
sake
,
not
for
the
matter
which
might
be
and
was
abundantlie
prooued
,
or
discouered
,
as
occasion
serued
,
by
the
scriptures
.
speaker
D.
B.
P.
See
Cardinall
Bellarmine
,
I
will
only
record
two
noble
examples
of
Tom.
1.
lib.
3.
cap.
6.
Lib.
11.
cap.
〈◊〉
.
this
recourse
vnto
Antiquity
,
for
the
true
sense
of
Gods
word
,
The
first
,
out
of
the
Ecclesiastical
History
,
whereof
Saint
Gregorie
Nazianzen
and
Saint
Basil
,
two
principall
lights
of
the
Greeke
Church
,
this
is
recorded
:
They
were
both
noble
men
,
brought
vp
together
at
Athens
:
And
afterward
for
thirteene
yeares
space
,
laying
aside
all
profane
bookes
,
imployed
their
studie
,
wholie
in
the
holy
Scriptures
.
The
sense
and
true
meaning
whereof
they
sought
,
not
out
of
their
owne
iudgement
and
presumption
,
(
as
the
Protestants
Both
are
vntrue
.
both
do
,
and
teach
others
to
do
)
but
out
of
their
Predecessors
writings
and
authoritie
:
namely
,
of
such
as
were
knowne
to
haue
receiued
the
rule
of
vnderstanding
from
the
Tradition
of
the
Apostles
:
These
be
the
very
words
.
speaker
A.
W.
The
examples
you
bring
,
are
nothing
against
vs
in
this
question
.
Nazianzen
and
Basil
sought
the
true
sense
of
the
Scripture
,
not
out
of
their
owne
iudgement
but
out
of
their
predecessors
writings
and
authoritie
.
What
then
?
Therefore
the
Scripture
containes
not
all
doctrine
necessarie
to
saluation
.
This
consequence
hath
often
been
disprooued
.
Neither
is
the
Antecedent
true
,
if
it
be
generally
taken
.
For
their
owne
writings
shew
euery
where
,
that
they
vsed
the
help
of
learning
and
discourse
,
to
finde
out
the
sense
of
scripture
in
many
places
,
and
set
downe
that
in
their
Commentaries
,
which
by
study
they
came
to
vnderstand
.
If
any
thing
were
doubtfull
,
we
presume
they
did
,
[
](A15735-e103450-b)i
i
See
12.
Art.
par.
1.
Art.
2.
E
,
&
Art.
5.
per
●●t
.
as
we
are
sure
the
Protestants
now
doe
,
where
they
had
not
apparant
reason
to
the
contrarie
,
rest
vpon
the
authoritie
of
their
predecessors
,
rather
than
vpon
their
owne
.
This
reuerence
wee
giue
to
the
Fathers
writings
,
and
reade
them
with
as
great
dilig●…
,
as
they
that
make
more
bragges
of
th●ir
knowledge
in
●he●
.
And
if
that
rule
(
which
the
storie
)
〈◊〉
and
or
you
name
〈◊〉
R●…
.
hist
Eccles.
lib.
2.
cap.
9.
not
,
but
it
is
Austin
,
speakes
of
〈◊〉
one
of
them
,
which
we
follw
in
searching
out
th●…
〈◊〉
of
the
Scripture
,
●…treate
●ou
to
make
〈◊〉
to
vs
,
and
you
shall
finde
that
we
will
take
it
〈◊〉
and
vse
it
diligently
,
if
we
cannot
shew
you
certaine
reasons
to
the
contrarie
.
If
the
rule
be
,
to
take
for
truth
whatsoeuer
the
ancients
haue
deliuered
;
how
many
things
,
yea
contrarie
expositions
,
shal
we
hold
for
true
?
If
you
say
,
the
rule
is
to
beleeue
the
ancientest
;
what
shall
we
doe
where
they
say
nothing
?
where
their
expositions
are
contraried
by
those
you
name
,
and
other
about
their
time
?
But
this
can
be
no
rule
of
vnderstanding
any
more
of
the
Scripture
,
than
that
which
they
haue
expounded
,
which
is
very
little
:
and
Origen
,
one
of
the
ancientest
and
greatest
expositors
,
is
generally
condemned
for
an
Heretike
,
by
Epiphanius
,
Ierome
,
Austin
,
and
the
best
writers
in
Diuinitie
.
Yea
[
](A15735-e103500-b)l
l
Bellarm.
de
Purgat
lib.
2.
cap.
8.
c
Prato
spirituali
citat
27.
Synod
.
Bellarmine
sheweth
,
that
Origen
was
seene
in
hell
with
Arius
,
and
Nestorius
;
and
affirmeth
that
[
](A15735-e103550-b)m
m
Synod
.
quinta
.
cap.
11.
the
fift
Synod
cursed
him
amongst
other
Heretikes
.
This
rule
,
if
it
be
a
rule
,
will
serue
in
very
few
places
of
the
Scripture
.
speaker
D.
B.
P.
The
other
example
shall
be
the
principal
pillar
of
the
Laten
Church
,
S.
Augustine
,
who
not
only
exhorteth
and
aduiseth
vs
to
follow
the
decree
of
the
auncient
Church
,
if
we
will
not
be
deceiued
with
the
obscurity
of
doubtfull
questions
,
but
plainly
affirmeth
,
That
he
would
not
beleeue
the
Gospell
,
if
the
authoritie
of
the
Church
did
not
moue
him
vnto
it
.
Lib.
contra
Crescon
.
c.
33.
Cont.
Epist.
fund
.
cap.
5.
Which
words
,
are
not
to
be
vnderstood
as
Caluine
would
haue
them
that
S.
Augustine
had
not
bin
at
first
a
Christian
,
if
by
the
authority
of
the
Church
,
he
had
not
bin
thereunto
perswaded
:
but
that
when
he
was
a
learned
and
iudicious
Doctor
,
and
did
write
against
Heretikes
;
euen
then
he
would
not
beleeue
these
bookes
of
the
Gospel
to
haue
bin
penned
by
diuine
inspiration
,
and
no
others
,
and
this
to
be
the
true
sense
of
them
;
vnlesse
the
Catholike
Church
(
famous
then
for
antiquity
,
generality
,
and
consent
)
did
tell
him
,
which
and
what
they
were
:
So
farre
was
he
oft
from
trusting
to
his
owne
skill
and
iudgment
in
this
matter
,
which
notwithstanding
was
most
excellent
.
This
matter
is
so
large
,
that
it
requireth
a
whole
question
:
but
being
penned
vp
within
the
compasse
of
one
obiection
,
I
wil
not
dwel
any
longer
in
it
,
but
here
fold
vp
this
whole
question
of
Traditions
,
in
the
authorities
of
the
auncient
Fathers
;
out
of
whom
,
because
I
haue
in
answering
M.
Perkins
and
else-where
,
as
occasion
serued
,
cited
already
many
sentences
;
I
will
here
be
briefe
.
speaker
A.
W.
[
](A15735-e103680-b)n
n
Aug.
contra
Crescon
.
lib.
1
cap.
33.
Austin
wils
vs
to
consult
with
that
Church
,
which
the
holy
Scripture
shewes
vs
to
be
the
Church
,
without
any
ambiguitie
:
the
ancient
Church
hee
names
not
,
but
,
by
the
Church
so
commended
,
hee
vnderstandeth
the
vniuersall
Church
,
as
he
calles
it
:
that
is
,
he
appeales
,
in
the
question
about
Baptisme
among
the
Donatists
,
to
the
generall
practise
of
the
Church
,
in
the
seuerall
congregations
:
which
no
doubt
is
of
great
force
to
perswade
any
reasonable
man
in
any
matter
,
that
cannot
be
decided
by
the
scripture
.
For
in
matters
of
indifferencie
the
Churches
iudgement
is
a
kinde
of
law
:
so
that
he
,
which
in
such
things
would
not
be
deceiued
,
cannot
doe
better
than
to
follow
it
.
There
is
no
word
in
[
](A15735-e103710-b)o
o
Aug.
contra
Epist.
funda
.
cap.
5.
that
place
of
Austin
,
to
allow
your
interpretation
of
that
sentence
:
but
rather
the
whole
course
of
the
speech
makes
for
Caluin
.
I
will
propound
the
matter
,
let
any
indifferent
man
iudge
.
Manes
or
Manicheus
in
his
epistle
of
the
foundation
,
as
he
termed
it
,
called
himselfe
the
Apostle
of
Christ
:
Austin
answeres
,
that
he
did
not
beleeue
him
to
be
so
;
and
then
demaunds
of
the
Manichean
,
what
course
hee
would
take
to
prooue
it
to
him
.
Perhaps
(
saith
Austin
)
you
will
reade
the
Gospell
to
me
,
and
assay
to
prooue
Manicheus
person
to
me
out
of
it
.
But
what
if
you
should
light
vpon
one
,
that
doth
not
yet
beleeue
the
Gospell
?
I
truly
[
](A15735-e103790-b)p
p
Non
crederem
.
had
not
beleeued
the
Gospell
,
if
the
authoritie
of
the
Church
[
](A15735-e103810-b)q
q
Commo●●ret
.
had
not
moued
me
:
why
should
I
not
obey
them
(
saith
Austin
)
when
they
will
me
,
not
to
beleeue
Manicheus
,
whom
I
obeyed
,
when
they
willed
me
to
beleeue
the
Gospell
?
These
are
Austins
words
:
to
which
I
will
adde
those
that
follow
[
](A15735-e103850-b)r
r
Cap.
14.
afterward
,
that
,
First
wee
beleeue
that
,
which
as
yet
we
cannot
[
](A15735-e103870-b)s
s
Intueri
.
discerne
:
that
being
made
stronger
in
faith
,
we
may
attaine
to
the
vnderstanding
of
that
we
doe
beleeue
,
not
men
now
,
but
God
himselfe
confirming
,
and
enlightening
our
minde
within
.
speaker
A.
W.
S.
Ignatius
the
Apostles
Scholler
,
doth
exhort
all
Christians
,
To
sticke
D.
B.
P.
Euseb.
lib.
30
,
36.
fast
vnto
the
Traditions
of
the
Apostles
,
some
of
which
he
committed
to
writing
.
I
shewed
before
what
little
credit
many
of
the
writings
wee
haue
of
Ignatius
deserue
.
Eusebius
authoritie
is
more
worth
,
but
hee
is
[
](A15735-e103990-b)t
t
Euseb.
hist.
lib.
30.
36
,
for
lib.
3.
cap.
32.
neither
quoted
,
nor
alleaged
truly
.
The
former
I
take
to
be
the
Printers
fault
,
the
latter
must
needes
be
yours
.
Ignatius
(
saith
Eusebius
)
as
he
past
through
Asia
,
vnder
guard
,
in
euery
Citie
where
he
came
,
by
preaching
and
exhortation
strengthened
the
parishes
,
that
they
should
especially
take
heed
of
heresies
,
then
first
newly
sprung
vp
;
and
should
cleaue
fast
to
the
[
](A15735-e104040-b)u
u
Traditioni
.
Tradition
of
the
Apostles
,
which
also
,
for
more
suretie
,
he
thought
it
necessarie
for
him
to
write
.
Now
the
heresies
,
which
at
that
time
troubled
the
Church
,
were
those
of
the
Simonians
,
Menadcians
,
Ebionites
,
Nicolaitans
,
Cerinthians
,
Saturninians
,
Basilidians
;
for
the
refuting
whereof
,
the
scripture
is
alsufficient
to
a
reasonable
man
.
speaker
D.
B.
P.
Polycarpus
,
by
the
authority
of
the
Apostles
words
,
which
he
had
receiued
from
their
owne
mouthes
;
confirmed
the
〈…〉
truth
,
and
ouerthrew
the
Heretikes
.
speaker
A.
W.
Polycarpus
might
well
refute
them
by
authoritie
of
the
Apostles
words
,
which
himselfe
had
heard
,
if
without
the
Scripture
they
would
beleeue
him
,
that
hee
heard
them
of
the
Apostles
.
But
[
](A15735-e104150-b)x
x
Euseb.
hist.
lib.
5.
cap.
18.
Eusebius
reports
of
him
,
in
Irenaus
words
,
that
he
recited
all
things
,
in
that
refutation
,
agreeable
to
the
holy
Scriptures
.
It
was
much
for
the
perswading
of
the
people
,
to
whom
(
as
Irenaeus
saith
)
he
spake
those
things
,
that
he
could
truly
say
,
he
had
heard
those
things
of
the
Apostles
by
word
of
mouth
,
which
they
might
finde
written
in
the
Scriptures
.
speaker
D.
B.
P.
S.
Ireneus
,
who
imprinted
in
his
hart
Apostolicall
Traditions
,
receiued
from
Policarp
,
saith
,
If
there
should
be
a
controuersie
about
any
meane
Ibid.
lib.
5.
cap.
20.
question
,
ought
we
not
to
runne
vnto
the
most
auncient
Churches
,
in
the
which
the
Apostles
had
conuersed
,
and
from
them
take
that
which
is
cleere
and
perspicuous
to
define
the
present
question
?
For
what
if
the
Apostles
had
not
written
any
thing
at
all
,
must
we
not
haue
followed
the
order
of
Traditions
,
which
they
deliuered
to
them
to
whom
they
deliuered
the
Churches
?
speaker
A.
W.
[
](A15735-e104310-b)y
y
Iren.
Epist.
ad
Floren.
&
lib.
3.
cap.
4.
Irenaeus
,
in
his
epistle
to
Florinus
aboue
mentioned
,
saith
that
he
imprinted
in
his
heart
the
whole
carriage
,
and
discourse
of
Polycarpus
refuting
the
Heretikes
;
but
of
Apostolicall
traditions
hee
speakes
neuer
a
word
more
,
than
that
Polycarpus
had
heard
those
things
of
the
Apostles
,
which
he
then
deliuered
,
agreeable
to
the
Scriptures
.
In
any
such
meane
question
,
as
is
not
resolued
of
in
Scripture
,
it
was
fit
to
haue
recourse
to
those
Churches
,
in
which
the
Apostles
had
liued
:
yea
,
if
they
had
written
nothing
,
we
must
haue
repaired
to
the
books
of
the
old
Testament
,
the
knowne
word
of
God
,
for
all
matters
of
substance
:
in
things
indifferent
,
the
iudgment
of
such
Churches
is
of
great
authoritie
.
speaker
A.
W.
Origen
teacheth
,
that
the
Church
receiued
from
the
Apostles
by
Tradition
,
D.
B.
P.
Rom.
6.
to
baptize
Infants
.
Origen
calles
the
tradition
of
the
Apostles
,
their
practise
of
baptizing
infants
,
which
hath
sufficient
ground
of
scripture
,
though
not
in
expresse
words
;
as
your
Church
also
holds
,
and
as
[
](A15735-e104430-b)z
z
Origen
.
in
Leuit.
hom.
91
&
in
●●c
.
homil.
14.
Origen
himselfe
acknowledgeth
,
by
shewing
the
reason
that
moued
the
Apostles
to
baptise
them
,
as
hee
conceiues
;
though
indeede
there
is
also
other
better
warrant
for
it
.
speaker
A.
W.
Athanasius
saith
:
We
haue
proued
this
sentence
to
haue
been
deliuered
D.
B.
P.
Lib.
de
decret.
Niceni
conc
.
from
hand
to
hand
by
Fathers
to
Fathers
:
but
yee
,
O
new
Iewes
,
and
sonnes
of
Caiphas
,
what
Auncestors
can
yee
shew
of
your
opinion
?
speaker
A.
W.
Where
reason
failed
the
Arians
on
their
side
,
and
could
not
moue
them
in
behalfe
of
the
Church
,
Athanasius
addes
this
as
a
further
proofe
for
their
confutation
;
that
the
doctrine
of
Christ
[
](A15735-e104570-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
one
with
his
Father
,
had
been
held
from
time
to
time
in
the
Church
:
whereas
they
had
no
consent
of
antiquitie
for
their
opinion
.
Yet
had
he
himselfe
prooued
the
point
,
by
many
certaine
reasons
out
of
the
Scripture
,
and
brought
this
argument
from
the
authoritie
of
men
,
for
confutation
of
their
false
assertion
,
that
the
former
Diuines
were
not
of
that
iudgement
.
This
Athanasius
refuteth
by
the
testimonies
of
Theognostus
,
Dionysius
Bishop
of
Alexandria
,
whom
he
calles
[
](A15735-e104610-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
eloquent
,
and
one
other
Dionysius
Bishop
of
Rome
,
and
Origen
whom
he
termes
[
](A15735-e104650-b)c
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
D.
B.
P.
De
Spu.
Sanct.
27.
Of
Nazianzen
in
the
treatise
of
Images
.
painfull
.
S.
Basil
hath
these
words
:
We
haue
the
doctrine
that
is
kept
and
preached
in
the
Church
;
partly
written
,
and
part
we
haue
receiued
by
Tradition
of
the
Apostles
in
mysterie
,
both
which
be
of
the
same
force
to
godlines
,
and
no
man
opposeth
against
these
,
who
hath
at
the
least
,
but
meane
experience
of
the
Lawes
of
the
Church
.
See
Gregory
Nazianzen
Orat.
1.
in
Iulian
.
If
you
will
giue
me
leaue
,
I
will
defend
Basils
speech
by
that
,
which
may
be
gathered
out
of
him
,
viz.
that
hee
holds
them
things
to
be
by
tradition
,
which
are
not
exprest
in
the
Scriptures
.
My
ground
for
this
exposition
are
these
words
of
his
:
Out
of
what
Scripture
haue
we
(
saith
[
](A15735-e104760-b)d
d
Basil.
de
spirit
.
sanct.
c.
27.
Basil
)
the
very
speaker
D.
B.
P.
S.
Augustine
,
some
thousand
two
hundred
yeares
agoe
,
recordeth
the
very
forme
of
arguing
,
which
the
Protestants
vse
now-a-daies
,
in
the
person
of
Maximinus
an
Arrian
in
his
first
booke
against
him
in
the
beginning
.
Jf
thou
shalt
(
saith
this
Heretike
)
bring
any
thing
out
of
the
Scriptures
which
is
common
to
all
,
we
must
needs
heare
thee
,
but
these
words
which
are
without
the
Scriptures
are
in
no
sort
to
be
receiued
of
vs
:
when
as
the
Lord
himselfe
hath
admonished
vs
,
and
said
:
in
vaine
do
they
worship
me
,
teaching
commaundements
and
precepts
of
men
.
How
S.
Augustine
And
before
answered
.
Hom
62.
Cantica
.
opposed
against
them
vnwritten
Traditions
,
hath
been
afore
declared
.
The
like
doth
S.
Bernard
asfirme
of
certaine
Heretikes
of
his
time
,
called
Apostolici
.
So
that
most
truly
it
may
be
concluded
,
that
euen
as
we
Catholikes
haue
learned
of
the
Apostles
and
auncient
Fathers
,
our
noble
progenitors
,
to
stand
fast
and
hold
the
Traditions
which
we
haue
receiued
by
word
of
mouth
,
aswell
as
that
which
is
written
:
Euen
so
the
Protestants
haue
receiued
as
it
were
from
hand
to
hand
,
of
their
ignoble
predecessors
,
old
condemned
Heretikes
,
to
reiect
all
traditions
,
and
to
she
vnto
the
only
Scriptures
.
speaker
A.
W.
The
Heretike
Maximinus
asked
nothing
but
reason
of
Austin
if
he
stood
vpon
the
matter
,
and
not
vpon
the
[
](A15735-e104990-b)m
m
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
termes
;
neither
doth
Austin
find
fault
with
this
condition
,
nor
could
he
in
reason
,
because
(
as
I
answered
before
)
himselfe
appeales
to
that
kind
of
triall
in
that
very
disputation
.
Neither
must
I
(
saith
[
](A15735-e105030-b)n
n
Aug.
contra
.
Maxim.
lib.
3.
cap.
14.
Austin
to
Maximinus
)
alleage
the
Councell
of
Nice
in
preiudice
of
the
matter
,
nor
you
the
Councell
of
Ariminum
,
neither
am
I
tyed
with
the
authoritie
of
this
Councell
,
nor
you
with
the
authoritie
of
that
;
let
matter
striue
with
matter
,
〈◊〉
with
cause
,
reason
with
reason
,
by
the
authoritie
of
the
scriptures
which
are
not
proper
to
you
or
me
,
but
common
to
vs
both
.
But
will
you
heare
him
speake
more
like
Maximinus
?
Reade
me
this
(
saith
[
](A15735-e105070-b)o
o
Aug.
de
pastor
.
cap.
14.
Austin
)
out
of
a
Prophet
,
reade
it
out
of
a
Psalme
,
recite
it
out
of
the
Lawe
,
recite
it
out
of
the
Gospell
,
recite
it
out
of
an
Apostle
.
Thence
recite
I
the
Church
,
disperst
ouer
the
whole
world
,
and
our
Lord
saying
,
my
sheepe
heare
my
voyce
.
And
a
little
after
,
away
with
mens
papers
,
let
[
](A15735-e105100-b)p
p
Sonent
voces
diuinae
.
the
voyce
of
God
sound
.
And
[
](A15735-e105120-b)q
q
August
.
in
Psal.
57.
in
another
place
,
away
with
our
papers
,
let
Gods
bookes
come
forth
:
heare
Christ
,
heare
the
truth
speaking
.
If
these
speeches
be
hereticall
,
we
confesse
our selues
to
be
Heretikes
,
but
so
,
that
we
haue
Austin
on
our
side
for
an
Arch-Heretike
.
[
](A15735-e105160-b)r
r
Bernard
ser.
66.
not
62.
in
Cantica
.
Bernard
speakes
of
the
Hereticks
called
Apostolicks
,
not
in
his
62.
but
in
his
66.
sermon
vpon
the
Canticles
,
where
he
saith
neuer
a
word
of
their
reiecting
Traditions
.
No
more
hath
[
](A15735-e105200-b)s
s
Aug.
haeres.
40.
Austin
,
nor
[
](A15735-e105220-b)t
t
Epiphan.
lib.
2.
tom.
1.
haeres.
61.
Epiphanius
,
where
they
write
of
them
.
And
if
they
did
reiect
traditions
,
it
was
because
they
would
establish
their
owne
hereticall
bookes
,
viz.
the
Acts
of
Thomas
and
Andrew
,
and
the
gospell
of
the
Egyptians
,
which
,
to
say
the
truth
,
are
to
be
counted
traditions
,
because
they
haue
no
warrant
of
the
scripture
,
nor
are
any
part
of
the
Canon
.
It
were
easie
for
me
to
turne
your
owne
sentence
against
you
,
and
(
as
all
men
may
see
)
with
good
reason
,
but
it
shall
suffice
me
that
I
haue
refuted
your
slaunders
and
shewes
with
sound
proofe
of
arguments
and
authoritie
.
I
consider
,
loosers
must
haue
leaue
to
speake
.
The
eighth
point
.
Of
Vowes
.
Our
consent
.
speaker
W.
P.
Touching
vowes
this
must
bee
knowne
,
that
wee
do
not
condemne
them
altogether
,
but
onely
labour
to
restore
the
purity
of
doctrine
touching
this
point
:
which
by
the
Church
of
Rome
from
time
to
time
hath
beene
corrupted
and
defaced
.
We
hold
therefore
that
a
vow
is
a
promise
made
to
God
touching
some
duties
to
be
performed
vnto
him
:
and
it
is
twofold
,
generall
,
or
speciall
.
The
generall
vow
is
that
which
concernes
all
beleeuers
:
and
it
is
made
in
the
couenant
both
of
the
law
,
and
of
the
Gospell
.
I
will
here
onely
speake
of
the
vow
which
is
made
in
the
couenant
of
the
Gospell
,
in
which
there
be
two
actions
:
one
of
God
,
the
other
of
man
.
God
in
mercy
on
his
part
promiseth
to
men
the
remission
of
sinnes
and
life
euerlasting
:
and
man
againe
for
his
part
promiseth
to
beleeue
in
Christ
,
and
to
obey
God
in
all
his
commaundements
.
All
men
euer
made
this
vow
vnto
God
,
as
the
Iewes
in
circumcision
:
which
also
they
renewed
so
often
as
they
receiued
the
Passeouer
:
and
in
the
newe
Testament
all
that
are
baptized
doe
the
like
.
And
in
baptisme
this
vow
is
called
the
stipulation
of
a
good
conscience
whereby
wee
purpose
to
renounce
our selues
,
to
beleeue
in
Christ
,
and
to
bring
forth
the
fruites
of
true
repentance
:
and
it
ought
to
be
renued
so
oft
as
wee
are
partakers
of
the
supper
of
the
Lord
.
This
vowe
is
necessarie
and
must
bee
kept
as
a
part
of
the
true
worship
of
God
;
because
it
is
a
promise
,
wherein
wee
vowe
to
performe
all
duties
commaunded
of
God
either
in
the
law
or
in
the
Gospell
.
It
may
be
demaunded
,
considering
wee
are
bound
to
obedience
,
how
wee
binde
our selues
in
baptisme
thereto
.
Answ.
Though
we
be
alreadie
bound
partly
by
nature
and
partly
by
the
written
word
,
yet
may
wee
renew
the
same
bond
in
a
vowe
,
and
he
that
is
bound
may
further
binde
himselfe
,
so
it
be
for
this
end
,
to
helpe
his
dulnes
for
want
of
zeale
,
and
to
make
himselfe
more
forward
in
duties
of
loue
to
men
and
the
worship
of
God
:
to
this
end
Dauid
sware
to
keepe
the
law
of
God
.
Psal.
119.
116.
though
he
were
bound
vnto
it
by
nature
and
by
the
written
law
it selfe
.
The
speciall
vowe
is
that
,
which
doth
not
reach
to
the
person
of
al
beleeuers
,
but
onely
concernes
some
speciall
men
vpon
some
speciall
occasions
.
And
this
kind
of
vow
is
twofold
.
The
first
,
is
the
vow
of
a
ceremonial
duty
in
the
way
of
seruice
to
God
:
and
it
was
in
practise
in
the
Church
of
the
Iewes
vnder
the
old
Testament
:
examples
hereof
are
two
especially
,
the
first
was
the
vowe
of
the
Nazarites
,
whereto
no
kind
of
men
were
bound
by
Gods
commaundement
,
but
they
bound
themselues
:
God
only
prescribing
the
maner
and
order
of
keeping
the
same
with
rites
pertaining
thereto
,
as
abstinence
from
wine
,
the
not
cutting
of
their
haire
,
and
such
like
.
The
second
example
is
of
the
Iewes
,
when
of
their
owne
accords
,
they
vowed
to
giue
God
house
or
land
,
sheepe
,
or
oxen
,
or
any
like
things
for
the
maintenance
of
the
legall
worship
:
and
of
this
also
God
prescribeth
certaine
rules
,
Leuit.
27.
Now
these
vowes
were
part
of
the
Iewish
pedagogie
or
ceremoniall
law
,
wherein
God
trained
vp
the
Iewes
in
the
old
testament
:
and
beeing
obserued
of
them
they
were
parts
of
Gods
worship
:
but
now
vnder
the
Gospell
they
are
not
:
beeing
all
abolished
with
the
ceremoniall
law
,
to
which
Christ
put
an
ende
at
his
death
vpon
the
crosse
.
It
is
true
Paul
made
a
vowe
,
and
since
kept
the
same
,
in
in
the
time
of
the
new
Testament
.
Act.
18.
yet
not
as
a
part
of
Gods
worship
:
but
as
a
thing
indifferent
for
the
time
,
wherein
he
only
condescended
to
the
weakenes
of
the
Iewes
,
that
by
this
meanes
he
might
bring
them
the
better
vnto
Christ
.
And
whereas
Christ
is
called
a
Nazarite
,
Matth.
2.
23.
we
may
not
thinke
he
was
of
that
very
order
,
because
he
did
not
abstaine
from
wine
:
but
he
was
so
tearmed
because
hee
was
the
veritie
and
accomplishment
of
this
order
.
For
by
it
was
signified
that
Gods
Church
was
a
peculiar
people
seuered
or
chosen
out
of
the
world
:
and
that
Christ
in
respect
of
holines
was
also
separated
from
all
sinners
.
And
the
words
in
Saint
Matthew
,
he
shall
be
called
a
Nazarite
,
are
borrowed
from
the
booke
of
Iudges
,
cap.
13.
where
they
are
properly
spoken
of
Sampson
,
and
in
type
or
figure
of
Christ
.
For
as
Sampson
saued
Israel
by
his
death
,
so
did
Christ
saue
his
Church
.
And
as
Sampson
killed
his
enemies
more
by
death
then
by
life
,
so
did
Christ
.
It
is
plaine
therefore
that
this
kind
of
vowe
bindeth
not
vs
:
for
there
are
no
more
ceremonies
to
bee
kept
vnder
the
Gospell
for
partes
of
Gods
worship
,
but
the
outwarde
rites
of
Baptisme
and
the
Lords
Supper
.
Vowes
concerning
meates
,
and
drinkes
,
attire
,
touching
,
tasting
,
times
,
place
,
daies
,
were
proper
to
the
Iewes
.
The
second
kinde
of
speciall
vowe
is
that
whereby
a
man
promiseth
freely
to
performe
some
outward
and
bodily
exercise
,
for
some
good
ende
:
and
this
vow
also
(
if
it
be
made
accordingly
)
is
lawfull
,
and
belongs
both
to
the
Church
of
the
olde
and
new
Testament
.
In
the
olde
wee
haue
the
example
of
the
Rekabites
,
Ier.
35.
who
by
the
appointment
of
Ionadab
their
father
abstained
from
strong
drinke
,
and
wine
,
from
planting
vineyardes
and
orchardes
:
whereby
Ionadab
intended
onely
to
breake
them
before
hand
,
and
to
acquaint
them
with
their
future
condition
and
state
,
that
they
should
be
strangers
in
a
forraine
land
;
that
so
they
might
prepare
themselues
to
indure
hardnes
in
the
time
to
come
.
And
now
in
the
new
testament
wee
haue
warrant
in
like
manner
to
vowe
:
as
if
a
man
by
drinking
of
wine
or
strong
drinke
,
finde
himselfe
prone
to
drunkennes
,
he
may
vowe
with
himselfe
to
drinke
no
more
wine
nor
strong
drinke
for
so
long
time
,
as
hee
feeles
the
drinking
thereof
will
stirre
vp
his
infirmitie
,
and
minister
occasion
of
sinning
.
Of
this
kind
also
are
the
vowes
in
which
we
purpose
and
promise
to
God
,
to
keepe
set
times
of
fasting
,
to
taske
our selues
in
prayer
and
reading
of
holy
Scriptures
,
and
to
giue
set
almes
for
special
causes
knowne
to
our selues
,
and
to
doe
sundrie
like
duties
.
And
that
wee
be
not
deceiued
in
making
such
vowes
,
certaine
rules
must
be
remembred
:
I.
that
the
vowe
be
agreeable
to
Gods
will
and
word
:
for
if
it
be
otherwise
,
the
making
as
also
the
keeping
thereof
is
sinne
.
Vowes
must
not
bee
the
bondes
of
iniquitie
.
II.
It
must
so
be
made
,
that
it
may
stand
with
Christian
libertie
.
For
wee
may
not
make
such
things
necessary
in
conscience
,
which
God
hath
made
free
.
Now
Christian
liberty
allowes
vnto
vs
the
free
vse
of
all
thinges
indifferent
,
so
it
be
out
of
the
case
of
offence
.
Hence
it
followes
that
vowes
must
be
made
and
keept
or
not
keept
,
so
farreforth
as
in
conscience
they
may
stand
or
not
stande
with
our
libertie
purchased
by
Christ
.
III.
The
vowe
must
be
made
with
consent
of
superiors
,
if
we
be
vnder
gouernment
.
Thus
among
the
Iewes
the
vowe
of
a
daughter
might
not
stand
vnlesse
the
consent
of
Parents
came
thereunto
.
IV.
It
must
bee
in
the
power
and
abilitie
of
the
maker
thereof
,
to
do
or
not
to
doe
.
A
vowe
made
of
a
thing
impossible
,
is
no
vowe
.
V.
It
must
be
agreeable
to
the
calling
of
him
that
maketh
it
:
that
is
,
both
to
his
generall
calling
as
he
is
a
Christian
,
and
to
that
particular
calling
wherein
he
liueth
.
If
it
bee
against
either
one
or
both
,
it
is
vnlawfull
.
VI.
It
must
be
made
with
deliberation
.
no
better
things
performed
then
God
by
his
lawe
hath
bound
vs
to
,
else
man
could
deuise
better
obedience
,
or
more
acceptable
seruice
to
God
then
he
himselfe
hath
appointed
.
If
by
better
good
,
you
meane
be
a
greater
measure
of
obedience
then
is
commonly
performed
,
I
doubt
whether
any
man
can
do
more
then
the
law
of
God
hath
required
of
him
,
which
is
the
rule
of
perfect
obedience
.
If
you
vnderstand
the
meanes
of
stirring
vp
our selues
to
the
doing
of
our
dutie
to
God
,
Master
Perkins
acknowledgeth
that
,
and
compriseth
it
in
the
later
part
,
though
he
do
not
expresse
it
.
Secondly
,
you
say
,
that
it
must
proceede
from
our
owne
free
choise
and
libertie
.
The
promise
doubtlesse
must
haue
our
owne
will
for
the
ground
of
it
,
and
so
much
the
word
imports
,
but
the
good
must
be
a
dutie
commanded
,
or
at
the
least
allowed
by
warrant
out
of
the
word
of
God
in
the
scriptures
,
or
out
of
the
light
of
true
reason
,
and
the
law
of
nature
,
or
out
of
Reuelation
before
the
scriptures
.
speaker
D.
B.
P.
The
second
point
of
our
supposed
consent
is
,
that
Vowes
were
some
part
of
Gods
worship
in
Moses
Law
,
but
are
not
so
in
the
Gospell
,
which
we
also
deny
,
M.
Perkins
proues
his
assertion
thus
.
Vowes
belonged
to
the
ceremonies
of
Moses
Law
,
but
all
those
Ceremonies
are
abolished
,
by
Christs
Passion
.
Ans.
That
Vowes
in
themselues
were
no
part
of
the
Ceremonies
of
Moses
Law
,
but
true
parts
of
the
worship
of
God
in
all
estates
;
as
well
in
the
state
of
Nature
and
the
Gospell
,
as
in
Moses
Law
:
but
this
point
M.
Perkins
handleth
againe
in
the
first
point
of
our
difference
,
where
it
shell
be
discussed
.
Thirdly
he
saith
,
that
speciall
Vowes
may
be
made
in
the
New
Law
,
to
performe
some
bodily
exercise
for
some
good
end
,
as
to
fast
,
to
taske
our selues
to
prayer
,
or
study
of
holy
Scripture
,
and
such
like
:
but
many
rules
must
then
be
obserued
:
that
we
Vow
an
honest
thing
agreeable
to
Gods
word
:
this
we
allow
.
speaker
A.
W.
Master
Perkins
doth
not
say
as
you
conceiue
,
that
all
vowes
belonged
to
the
ceremonie
of
Moses
law
,
but
that
the
vow
of
a
ceremoniall
duty
in
the
way
of
seruice
to
God
,
apperteined
thereto
,
whereof
he
brings
two
examples
of
the
Nazarites
,
and
of
the
people
generally
at
their
choyse
.
speaker
D.
B.
P.
Secondly
,
that
it
be
so
made
,
that
it
may
stand
with
Christian
liberty
:
that
is
,
that
it
make
not
such
things
necessary
in
conscience
,
which
Christian
religion
leaues
at
libertie
:
This
rule
of
his
is
flat
repugnant
to
the
nature
of
a
Vow
,
and
contrary
to
himselfe
.
For
he
saith
a
little
before
;
that
a
Christian
may
Vow
Fasting
,
Prayer
,
almsdeeds
.
I
then
demaund
,
hauing
Vowed
these
things
;
is
he
not
bound
to
performe
them
?
Yes
,
or
else
he
breakes
his
Vow
,
with
which
God
is
highly
displeased
.
An
vnfaithful
promise
displeaseth
God
.
Then
is
it
manifest
,
that
all
Vows
Deut.
83.
Eccles.
50.
do
abridge
vs
of
our
libertie
,
and
make
that
vnlawfull
for
vs
,
which
before
our
Vow
was
lawfull
:
which
is
so
euiden●
of
it selfe
,
that
I
maruaile
where
the
mans
wit
and
memorie
was
,
when
he
wrote
the
contrarie
.
speaker
A.
W.
He
speaketh
agreeably
to
the
truth
,
without
any
contrarietie
to
himselfe
,
for
the
vow
alters
not
the
nature
of
the
thing
in
it selfe
,
but
only
layeth
a
dutie
vpon
the
vower
,
which
also
is
so
to
be
performed
,
as
that
by
the
performance
of
it
he
be
not
alwayes
depriued
of
his
christian
libertie
,
but
that
vpon
occasion
,
he
may
do
against
his
vow
,
without
any
iust
scruple
of
conscience
for
so
doing
,
though
he
haue
vowed
otherwise
in
generall
.
speaker
A.
W.
His
other
rules
,
that
a
Vow
be
made
with
good
deliberation
,
and
with
D.
B.
P.
Do
you
then
allow
all
,
that
is
taken
out
of
your
Doctors
?
Quest.
88.
consent
of
our
Superiours
;
and
not
only
of
things
possible
,
but
also
of
the
better
sort
,
we
allow
,
for
they
are
taken
out
of
our
Doctors
:
See
S.
Thom.
Your
cotation
is
somewhat
with
the
shortest
,
naming
nothing
but
the
[
](A15735-e105820-b)x
x
Tho.
2a
,
〈◊〉
,
q.
88.
art.
8.
question
;
so
is
also
the
determination
of
your
DD.
vpon
it
;
for
,
although
they
graunt
in
generall
,
that
we
must
haue
the
consent
of
our
superiors
to
vowing
,
[
](A15735-e105840-b)y
y
Art.
9.
yet
they
exempt
vs
in
this
case
from
subiection
,
as
soone
as
we
are
out
of
our
noneage
,
and
that
they
draw
vs
out
of
very
quickly
,
that
a
maide
of
12.
or
14.
yeeres
old
may
vow
herselfe
a
Nunne
,
and
so
a
youth
at
18.
or
20
,
or
perhaps
sooner
,
may
vow
himselfe
a
Frier
,
without
any
consent
of
their
parents
,
yea
directly
contrary
to
their
expresse
will
and
commandement
.
The
dissent
or
difference
.
speaker
W.
P.
The
points
of
difference
betweene
vs
touching
vowes
are
specially
three
.
I.
The
Church
of
Rome
teacheth
that
in
the
new
Testament
wee
are
as
much
bound
to
make
vowes
,
as
was
the
Church
of
the
Iewes
,
and
that
euen
in
externall
exercises
.
We
say
no
:
considering
the
ceremoniall
law
is
now
abolished
:
and
wee
haue
onely
two
ceremonies
by
commaundement
to
bee
obserued
,
Baptisme
,
and
the
Supper
of
the
Lord
.
Againe
wee
are
not
so
much
bound
to
make
or
keepe
vowes
as
the
Iewes
were
:
because
they
had
a
commaundement
so
to
doe
,
and
we
haue
none
at
all
.
speaker
D.
B.
P.
First
,
the
Church
of
Rome
(
saith
M.
Perkins
)
teacheth
,
that
in
the
New
Testament
,
we
are
as
much
bound
to
make
Vowes
,
as
was
the
Church
of
the
Iewes
,
we
say
no
;
Considering
that
the
Ceremoniall
Law
is
now
abolished
,
and
we
haue
only
two
Ceremonies
by
commaundement
to
be
obserued
for
parts
of
Gods
worship
:
Baptisme
,
and
the
Supper
of
the
Lord
.
Ans.
What
,
is
not
your
Holy-day
seruice
(
which
you
call
diuine
seruice
)
any
part
of
Gods
worship
in
your
owne
opinions
?
Can
a
publike
assemblie
instituted
to
honour
God
by
prayer
and
thankesgiuing
with
externall
ceremony
of
time
,
place
,
apparrell
,
kneeling
,
standing
and
sitting
,
be
no
part
of
Gods
worship
?
In
your
irreligious
Congregations
,
assembled
together
against
Christ
and
his
Catholike
Church
,
be
it
so
.
But
admitting
as
you
do
,
your
seruice
to
be
good
;
it
could
not
truly
be
denied
to
belong
vnto
the
worship
of
God
.
speaker
A.
W.
Whereunto
belongs
this
idle
question
?
is
it
a
ceremonie
thinke
you
to
assemble
our selues
for
the
seruice
of
God
?
all
outward
seruice
of
God
is
not
ceremoniall
,
though
the
vse
of
it
be
in
part
to
expresse
our
inward
affection
.
speaker
D.
B.
P.
But
to
the
matter
of
difference
,
you
grow
very
carelesse
in
your
reports
of
our
doctrine
:
for
we
hold
that
neither
in
the
Old
nor
New
law
,
any
man
is
bound
to
Vow
,
but
that
it
is
and
euer
was
a
counsell
,
and
no
commandement
,
neuerthelesse
,
a
thing
of
great
deuotion
&
perfection
in
both
states
,
[
](A15735-e106020-b)*
*
O
strange
eloquence
not
to
be
vnderstood
!
intrinsecallie
belonging
and
much
furthering
the
true
worship
of
almightie
God
,
which
we
proue
in
this
sort
.
In
a
Vow
are
two
things
,
the
one
is
the
good
which
is
Vowed
,
called
the
materiall
part
:
as
for
example
,
Fasting
,
&c.
The
other
,
the
promise
it selfe
made
to
God
,
which
is
the
forme
;
the
materiall
parts
do
belong
vnto
their
seuerall
vertues
:
but
this
promise
and
performance
of
it
be
substantiall
parts
of
Gods
worship
.
For
by
promising
of
any
good
thing
vnto
God
,
The
performance
is
no
part
of
the
Vow
●rither
the
matter
nor
the
forme
of
it
.
we
acknowledge
and
professe
that
God
is
the
soueraigne
goodnesse
it selfe
,
and
taketh
great
pleasure
in
all
good
purposes
and
determinations
:
therefore
,
to
honor
and
worship
him
,
we
make
that
good
promise
.
Againe
,
In
performing
that
good
seruice
of
God
,
we
testifie
,
that
he
is
most
maiesticall
,
reuerend
,
and
dreadfull
.
And
consequently
,
that
all
promises
made
to
him
,
are
to
be
accomplished
most
diligently
,
and
without
delay
,
wherein
we
honor
and
worship
him
,
as
contrariwise
they
do
much
dishonor
him
who
breake
with
him
,
as
if
he
were
of
no
better
account
then
to
be
so
deluded
.
This
thing
in
it selfe
is
so
certaine
and
cleere
,
that
he
who
denies
it
,
must
needs
either
be
ignorant
in
the
nature
of
a
Vow
,
or
not
know
wherin
the
true
●…orship
of
God
consisteth
:
for
according
vnto
the
holy
Scripture
itself
,
all
good
deeds
done
to
the
glorie
of
God
,
be
acts
of
the
true
worship
of
God
.
And
S.
Anne
did
worship
Luk.
1.
Philip.
〈◊〉
.
Iac.
5.
God
,
by
fasting
and
prayer
:
And
almes
bestowed
on
Gods
prisoners
,
is
called
a
sacrifice
pleasing
and
acceptable
vnto
God
:
And
it
is
said
,
to
be
a
pure
religion
before
God
to
visite
Orphanes
and
widdowes
:
If
then
all
other
vertuous
duties
done
to
the
glory
of
God
,
be
parts
of
his
true
worship
;
much
more
Vowes
,
which
by
speciall
promise
dedicate
a
good
deed
to
Gods
honour
:
they
then
being
of
their
owne
nature
,
speciall
parts
of
his
true
worshippe
of
God
:
it
followeth
necessarily
that
at
all
times
they
were
and
may
be
vsed
to
the
true
worship
of
God
.
speaker
A.
W.
If
we
be
bound
to
vow
in
neither
,
as
indeed
we
are
not
,
yet
are
we
as
much
bound
in
the
one
,
as
in
the
other
,
which
is
all
Master
Perkins
saith
.
But
indeed
(
as
I
conceiue
)
hee
meanes
,
bound
to
it
,
as
a
seruice
of
God
.
Wee
graunt
that
you
say
of
a
vow
,
and
withall
confesse
,
that
it
is
a
meanes
of
Gods
seruice
;
but
not
properly
a
part
,
otherwise
then
all
obedience
,
whereby
we
glorifie
God
;
and
all
helps
,
by
which
we
fit
our selues
to
obedience
,
are
parts
of
his
worship
.
But
those
actions
onely
are
held
to
be
properly
the
parts
of
his
worship
,
which
are
performed
immediatly
for
seruice
to
him
,
not
vsed
for
the
better
performance
of
it
.
speaker
D.
B.
P.
That
they
were
in
practise
before
Moses
Law
is
euident
,
by
that
Vow
Gen.
28.
which
Iacob
made
of
setting
vp
a
stone
,
which
should
be
called
the
house
of
God
,
and
the
paying
the
tenthes
of
all
his
goods
.
Out
of
which
Vow
,
we
also
gather
,
that
God
holdeth
for
agreeable
,
any
kind
of
good
seruice
offered
vnto
him
out
of
our
owne
deuotion
:
albeit
he
hath
not
commaunded
it
,
for
no
such
thing
as
Iacob
there
Vowed
was
commaunded
him
,
but
he
being
well
assured
that
it
would
be
wel
taken
by
God
,
which
was
offered
of
good
will
to
his
greater
honor
,
he
Vowed
it
,
and
is
in
holy
Scripture
commended
for
it
.
speaker
A.
W.
Againe
,
that
when
S.
Paul
seemeth
to
disallow
voluntary
worship
,
he
Colos.
2.
As
most
oral●
of
your
c●r●m●ni●s
are
.
must
be
vnderstood
to
speake
either
of
erroneous
,
or
of
friuolous
and
foolish
things
,
promised
to
God
,
which
do
not
properly
serue
to
the
setting
forth
of
his
honor
.
[
](A15735-e106280-b)z
z
Gen.
28.
2●
.
Iacobs
action
was
directed
immediatly
to
Gods
seruice
,
not
intended
,
or
vsed
as
a
helpe
to
further
him
in
the
worship
of
God
.
That
which
you
gather
out
of
his
example
,
is
not
warrantable
by
it
,
vnlesse
you
restraine
those
words
(
good
seruice
)
otherwise
,
than
you
Papists
commonly
doe
.
For
it
doth
not
follow
,
that
because
God
accepted
of
t●…
vow
,
therefore
he
will
like
whatsoeuer
a
man
shall
promise
him
,
so
it
be
(
as
he
imagines
)
to
the
greater
honor
of
God
.
The
former
of
these
two
was
(
in
likelihood
)
inioyned
Adam
by
God
,
and
so
continued
among
the
true
worshippers
of
God
:
the
latter
is
grounded
vpon
that
principle
,
that
we
must
glorifie
God
in
our
soules
,
bodies
and
goods
,
though
the
manner
be
left
free
to
euery
mans
discretion
,
according
to
his
abilitie
and
opportunitie
:
but
no
man
may
conclude
hereupon
,
that
God
in
his
solemne
worship
allowes
of
whatsoeuer
wee
out
of
our
deuotion
inuent
,
and
appoint
to
serue
him
by
.
That
[
](A15735-e106320-b)a
a
Col.
2.
18.
of
Paul
must
needes
be
vnderstood
of
such
things
;
but
such
are
all
that
are
deuised
by
man
to
worship
God
by
,
without
warrant
from
the
word
of
God
,
either
generally
or
particularly
,
expresly
,
or
by
necessarie
consequence
.
For
all
such
seruing
of
God
,
is
worship
,
depending
wholy
vpon
the
will
of
man
,
and
so
will-worship
.
The
ceremonies
of
your
Romish
Church
are
generally
foolish
and
ridiculous
,
yea
those
in
your
Masse
:
your
Doctrines
,
besides
Scripture
,
erronious
,
as
I
shewed
in
the
last
article
.
speaker
W.
P.
But
they
alleadge
to
the
contrarie
the
Prophet
Esay
,
cap.
19.
20.
who
speaking
of
the
time
of
the
Gospell
,
saith
,
the
Egyptians
shall
know
the
Lord
,
and
shall
vowe
vnto
him
and
keepe
it
.
I
answere
two
waies
:
first
,
that
the
Prophet
in
this
place
expresseth
and
signifieth
the
spirituall
worship
of
the
new
Testament
by
ceremoniall
worship
then
vsed
:
as
hee
doth
also
in
the
last
chapter
where
he
calleth
the
ministers
of
the
new
Testament
Priests
and
Leuites
.
Secondly
,
we
graunt
,
the
Church
of
the
new
Testament
makes
vowes
vnto
God
,
but
they
are
of
morall
and
euangelicall
duties
:
which
must
not
be
left
vndone
:
and
if
vowing
will
indeede
further
them
,
it
is
not
to
bee
neglected
.
And
therefore
so
oft
as
wee
come
to
the
Lords
Table
,
wee
in
heart
renew
the
vowe
and
promise
of
obedience
.
And
though
vowes
be
made
of
thinges
and
actions
indifferent
,
yet
are
they
not
any
parts
of
Gods
worship
,
which
is
the
point
to
bee
prooued
.
speaker
D.
B.
P.
Now
that
Vowes
should
be
frequented
in
the
s●…e
of
the
●…pell
,
besides
Act.
1●
.
Esay
.
19.
18.
the
euidence
of
S.
P●…
,
Vo●
and
diuers
other
〈◊〉
〈◊〉
●●e
Prophet
Esay
did
foretell
,
in
th●se
word●
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sacrifice
and
gifts
,
and
they
sh●ll
Vo●
Vo●●s
〈◊〉
our●…
.
To
which
M.
Perkins
answereth
first
,
that
by
such
cere●…
as
th●n
was
in
vse
,
the
Prophet
doth
expresse
the
spirituall
〈◊〉
〈◊〉
the
new
Testament
.
This
exposition
is
voluntary
and
nothing
〈◊〉
:
For
what
is
more
vild
and
absurd
,
than
(
●o
declare
that
Christians
shal
make
〈◊〉
proper
a●
so●●re
.
no
Vowes
)
to
say
that
they
shall
make
Vowes
,
as
though
one
contrarie
were
fit
or
would
serue
to
expresse
the
other
.
This
exposition
being
very
vnmeete
,
M.
Perkins
adioyneth
a
second
,
that
in
the
new
Testament
,
we
haue
Vowes
of
Morall
and
Euangelicall
duties
,
but
such
are
not
any
part
of
Gods
worship
:
●o
that
first
you
shall
haue
no
Vowes
at
all
:
Secondly
,
the
wind
being
changed
,
you
shall
haue
them
,
but
as
no
parts
of
Gods
worship
,
as
though
Morall
and
Euangelicall
duties
vndertaken
and
performed
to
Gods
greater
glory
bee
not
the
very
synewes
and
substance
of
his
seruice
and
worship
.
speaker
A.
W.
That
[
](A15735-e106530-b)b
b
Act.
18.
1●
.
S.
Pauls
vow
maketh
nothing
for
you
,
Master
Perkins
hath
shewed
.
It
is
marueile
you
would
name
the
example
,
and
not
refute
his
answere
.
Belike
the
truth
of
it
was
too
euident
.
And
yet
it
had
been
no
hard
matter
perhaps
,
to
finde
as
good
a
shift
for
that
place
,
as
you
haue
for
the
other
[
](A15735-e106560-b)c
c
Esay
.
19
2●
.
of
Esay
.
Master
Perkins
answered
to
it
,
that
the
Prophet
signifieth
the
spirituall
worship
of
the
new
Testament
by
the
ceremonies
of
the
old
,
then
in
vse
:
and
he
prooues
his
interpretation
by
the
Prophet
himselfe
;
who
[
](A15735-e106590-b)d
d
Esay
.
66.
21.
afterwards
calles
the
Ministers
of
the
new
Testament
,
Priests
,
and
Leuites
,
which
were
offices
and
names
proper
to
the
old
.
You
slip
ouer
the
reason
,
and
●ell
vs
,
that
it
is
vile
and
absurd
to
say
,
that
Christians
shall
make
vowes
,
to
declare
,
that
they
shall
make
none
.
But
the
Prophet
meanes
to
de
-
from
Senacherib
.
The
generall
doctrine
ensuing
from
it
is
this
,
that
we
are
to
be
thankefull
to
God
,
when
he
hath
deliuerd
vs
out
of
any
extraordinary
danger
.
Your
second
reason
is
of
lesse
force
,
for
first
,
by
the
Kings
of
the
earth
,
the
[
](A15735-e106670-b)u
u
Lyra
ibid.
Kings
bordering
vpon
Ierusalem
,
and
those
parts
,
are
signified
,
who
should
be
driuen
into
a
feare
of
God
,
that
had
so
destroyed
the
Assyrians
.
Secondly
,
if
it
be
generall
,
it
followes
not
that
therefore
the
vowes
he
speaketh
of
there
may
be
made
of
any
sort
of
men
,
but
that
all
men
must
performe
the
dutie
of
thankefulnes
vpon
like
occasions
.
speaker
D.
B.
P.
Thirdly
,
because
the
auncient
Fathers
take
it
to
extend
vnto
vs
Christians
,
aswellas
vnto
the
Iowes
;
let
one
S.
Augustine
serue
in
his
Commentarie
vpon
this
Psalme
75.
Because
we
haue
handled
those
things
(
saith
he
)
pe●…ture
thou
who
wast
willing
before
,
but
now
wilt
not
Vow
:
but
m●…ke
what
the
Psalme
said
vnto
thee
:
It
saith
not
,
Doe
not
Vow
,
but
Vow
and
pay
it
:
wilt
thou
not
Vow
?
Therefore
wouldest
thou
haue
Vowed
,
but
not
haue
fulfilled
it
●ay
rather
do
both
:
Let
the
one
be
of
〈◊〉
owne
promise
,
the
other
shall
be
performed
by
the
helpe
of
God
:
He
then
tooke
these
words
to
belong
vnto
his
Auditors
who
were
no
Iewes
.
In
the
same
place
,
he
doth
highly
commend
Christians
for
Vowing
,
some
Chastitie
,
some
Hospitality
some
Pouerty
.
speaker
A.
W.
[
](A15735-e106790-b)x
x
〈◊〉
.
ibid.
Theodoret
,
auncienter
then
Austin
,
and
not
inferiour
to
him
,
in
expounding
the
Scripture
,
applyes
it
to
bringing
of
gifts
,
as
also
the
[
](A15735-e106820-b)y
y
Psalm
.
76.
〈◊〉
Psalme
it selfe
in
the
later
part
of
the
verse
,
and
the
[
](A15735-e106830-b)z
z
2.
〈◊〉
.
32.
2●
practise
of
the
people
at
that
very
time
warrant
him
.
So
also
may
[
](A15735-e106840-b)a
a
Auust.
ad
Psalm
.
75.
Austin
himselfe
,
for
all
those
words
,
be
vnderstood
.
For
what
do
they
import
,
but
an
exhortation
to
thankefulnes
,
vnder
the
legall
termes
of
vowing
?
If
Austin
,
or
any
man
else
will
ground
other
doctrine
vpon
it
,
he
deliuers
his
owne
conceipt
,
not
the
Prophets
meaning
.
I
thinke
there
is
no
man
that
readeth
those
Commentaries
of
Austins
vpon
the
Psalmes
,
but
finds
,
that
he
mistakes
the
sense
very
commonly
,
which
is
to
be
imputed
to
his
want
of
knowledge
in
the
tongues
,
especially
in
the
Hebrew
.
speaker
D.
B.
P.
But
because
contraries
being
set
together
,
each
doe
more
liuely
appeare
in
his
kind
:
Let
vs
with
this
Exposition
,
compare
M.
Perkins●his
●his
Commentary
vpon
this
place
:
who
saith
,
that
the
Prophet
speaketh
of
Vowes
,
of
Prayer
and
thankesgiuing
:
For
so
(
saith
M.
Perkins
:
)
doth
he
expound
himselfe
,
My
Vowes
are
vpon
me
,
J
will
offer
prayses
vnto
Psalm
56.
1●
.
God
:
Well
aymed
I
warrant
you
;
The
Psalme
fiftie
sixt
,
written
first
,
is
the
Exposition
of
the
Psalme
seuenty
fiue
,
which
was
conceited
and
vttered
after
:
Again
,
in
the
Psalme
seuenty
fiue
Dauid
speaketh
to
others
:
in
the
other
he
speaketh
of
himself
.
Thirdly
,
the
Prophets
words
in
Psalme
fiftie
sixe
,
confirme
rather
that
which
he
taught
before
,
that
all
considerate
Vowes
are
prayses
and
parts
of
Gods
worship
,
or
as
the
words
do
more
literallie
●ound
,
because
his
Vowes
,
that
is
,
his
prayers
and
desires
were
by
God
accomplished
,
therefore
he
would
praise
and
thanke
him
.
speaker
A.
W.
That
by
vowes
in
this
place
prayer
is
meant
,
not
only
the
[
](A15735-e107000-b)b
b
Hebr●i
in●e●p
.
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Septuaginta
,
and
[
](A15735-e107020-b)c
c
Ambr.
orate
.
Ambrose
witnes
,
but
[
](A15735-e107040-b)d
d
Esai
.
38.
9.
10
Hezekiahs
practise
confirmes
.
To
deny
that
thankefulnes
is
vrged
,
is
not
to
vnderstand
the
occasion
of
the
Psalme
,
and
the
end
of
the
exhortation
,
which
requireth
vowes
,
be
they
what
they
may
be
,
but
only
in
that
respect
.
Master
Perkins
therefore
needed
not
any
further
proofe
,
then
the
text
it selfe
:
but
,
for
the
better
auowing
of
his
exposition
,
he
brought
[
](A15735-e107070-b)e
e
Psalm
.
56.
22
another
place
of
the
Psalmes
,
where
vowes
do
signifie
praise
or
thanksgiuing
.
Now
whereas
he
saith
,
that
Dauid
expounds
himselfe
,
and
you
refute
that
by
the
placing
of
the
Psalmes
,
your
answere
is
not
sufficient
.
For
any
man
may
see
,
the
Psalmes
were
not
set
in
order
,
as
they
were
penned
in
time
;
and
if
that
75.
Psalme
were
a
prophesie
of
Senacheribs
ouerthrow
,
as
I
shewed
[
](A15735-e107100-b)f
f
Theodoret.
ad
Psalm
.
75.
Theodoret
thinks
,
it
might
well
be
written
before
Psalme
56.
But
Master
Perkins
had
no
such
meaning
;
onely
he
expounds
the
word
Vowes
,
vsed
in
this
place
by
the
certaine
sense
of
it
in
another
,
which
course
is
agreeable
to
the
rules
of
interpreting
the
scripture
.
But
in
the
one
you
say
Dauid
speaketh
of
himselfe
,
in
the
other
he
speaketh
to
other
.
What
then
?
is
it
not
more
then
likely
that
he
exhorts
others
to
the
duety
he
practised
himselfe
?
If
in
his
owne
person
he
meane
by
vowes
praise
,
what
else
should
be
vnderstood
by
exhorting
other
men
to
vow
,
especially
vpon
the
like
occasion
,
that
is
,
as
you
say
afterward
,
vpon
hauing
their
prayers
&
desires
accomplished
?
Your
collection
,
that
Dauid
should
proue
,
that
all
considerate
vowes
are
praises
,
and
part
of
Gods
worship
,
hath
no
likelyhood
of
truth
in
it
.
For
the
Prophet
declares
by
that
speech
,
that
he
had
vowed
to
praise
God
,
as
the
next
verse
before
sheweth
in
part
,
and
the
practise
of
Dauid
,
and
the
rest
of
the
godly
euery
where
in
scripture
confirmeth
.
And
this
is
a
sacrifice
of
speciall
honor
to
God
,
as
by
the
[
](A15735-e107190-b)g
g
Psal.
50.
23.
Psalme
50.
appeares
,
by
which
[
](A15735-e107200-b)h
h
Lyra
ad
Esai
.
19.
Lyra
expounds
that
of
Esai
,
whereof
before
.
See
[
](A15735-e107230-b)i
i
Hieronym
.
&
Theodor.
ad
Psalm
.
49
&
56.
&
65.
Ierome
on
Psalme
49.
and
56.
and
65.
and
Theodoret
on
the
same
places
.
speaker
W.
P.
II.
Point
of
difference
.
They
also
hold
that
vowes
made
euen
of
things
not
commaunded
,
as
meates
,
drinkes
,
attire
,
&c.
are
partes
of
Gods
worship
,
yea
that
they
tend
to
a
state
of
perfection
,
in
that
the
keeping
of
them
brings
men
to
an
higher
estate
then
the
keeping
of
the
law
can
doe
.
We
flatly
say
,
no
:
holding
that
lawfull
vowes
bee
certaine
[
](A15735-e107300-b)*
*
Adminicula
cultus
diuini
.
staies
and
props
of
Gods
worship
,
and
not
the
worship
itselfe
.
For
Paul
saith
plainely
,
1.
Tim.
4.
8.
Bodilie
exercise
profiteth
little
,
but
godlines
is
profitable
for
much
.
Againe
,
as
Gods
kingdome
is
,
so
must
his
worshippe
be
:
and
Gods
kingdome
standeth
not
in
outward
things
,
as
in
eating
,
drinking
,
and
such
like
actions
:
and
therefore
his
worship
standeth
not
in
outwarde
thinges
.
speaker
D.
B.
P.
Here
M.
Perkins
setteth
vp
a
rotten
prop
or
two
,
to
vphold
his
ruinous
1.
Tim.
4.
building
,
saying
,
S.
Paul
saith
plainly
,
Bodilie
exercise
profiteth
little
,
●●t
godlines
profiteth
much
.
Where
are
you
good
Sir
?
We
treat
here
of
Vowes
,
which
are
formally
actions
of
the
mind
:
what
do
you
now
about
bodilie
exercises
?
Vowes
are
principall
parts
of
that
godlines
,
which
is
so
profitable
.
And
if
by
bodily
exercise
,
Fasting
,
and
other
corporall
paine
or
labour
be
vnderstood
,
then
we
say
,
that
such
things
of
themselues
would
profitlittle
;
but
being
directed
to
the
chastising
of
the
rebellious
flesh
,
to
the
end
we
may
lesse
offend
,
and
better
serue
God
,
then
they
may
much
profit
vs
.
speaker
A.
W.
The
reason
why
Master
Perkins
brings
this
place
,
is
,
because
,
as
it
should
seeme
,
some
Papists
alleage
it
,
to
prooue
the
lawfulnes
of
vowing
bodily
exercises
,
to
honor
God
by
them
.
You
answer
,
that
vowes
are
actions
of
the
minde
.
What
of
that
?
if
the
performance
of
the
vowes
be
of
small
profit
,
doubtlesse
the
vowing
of
them
is
a
poore
piece
of
seruice
to
God
.
Yet
may
there
be
good
vse
of
fasting
,
and
such
like
,
to
vs
,
in
that
they
may
be
made
good
meanes
to
further
our
seruice
to
God
,
though
of
themselues
they
be
no
worship
.
speaker
D.
B.
P.
Bu●
let
vs
heere
M.
Perkins
his
second
reason
against
such
Vowes
.
Gods
kingdome
standeth
not
in
outward
things
,
and
therfore
his
worship
standeth
not
in
outward
things
.
Ans.
Gods
kingdome
in
itselfe
standeth
not
in
outward
things
,
and
as
it
is
in
vs
also
,
it
doth
consist
chiefly
in
inward
worship
,
by
faith
,
hope
,
charity
,
and
religion
,
in
whose
kingdome
Vows
hold
a
honorable
ranke
:
but
a
great
part
of
this
worship
among
vs
,
depends
of
outward
things
;
for
be
not
the
two
only
parts
of
Gods
worship
among
Protestants
(
as
M.
Perknis
saith
in
this
question
)
Baptisme
and
our
Lords
Supper
,
both
which
partly
consist
in
outwardly
,
both
speaking
and
doing
.
And
is
not
faith
(
which
is
the
roote
of
all
Christian
Religion
)
gotten
by
outward
preaching
and
hearing
?
But
it
would
wearie
a
willing
man
to
trayle
after
all
M.
Perkins
his
impertinent
errors
.
speaker
A.
W.
The
kingdome
of
God
stands
not
in
such
outward
actions
,
as
eating
,
drinking
,
&c.
Master
Perkins
denyes
not
,
that
we
are
to
performe
outward
worship
to
God
,
which
consists
among
vs
in
prayer
,
prayse
,
thanksgeuing
,
and
such
like
duties
,
not
onely
,
as
you
would
haue
your
followers
falsely
imagine
of
vs
,
in
administring
,
and
receiuing
the
sacraments
.
You
that
would
seeme
so
vnwilling
to
traile
after
Master
Perkins
errors
,
are
glad
to
make
some
of
your
owne
,
and
father
them
vpon
him
,
least
ofttimes
you
should
haue
nothing
to
say
.
I
haue
shewed
diuers
particulars
of
this
kind
in
the
course
of
my
answere
to
your
cauils
against
him
.
speaker
W.
P.
III.
Point
of
difference
.
They
maintaine
such
vowes
to
be
made
,
as
are
not
agreeable
to
the
rules
before
named
:
and
herein
also
wee
are
to
dissent
from
them
.
The
first
and
principall
is
,
the
vowe
of
continencie
,
whereby
a
man
promiseth
to
God
to
keepe
chastitie
alwaies
in
single
life
,
that
is
,
out
of
the
estate
of
wedlocke
.
This
kind
of
vowe
is
flat
against
the
word
of
God
:
and
therefore
vnlawfull
.
For
Paul
saith
,
1.
Cor.
7.
9.
If
they
cannot
conteine
let
them
marric
.
1.
Tim.
4.
1.
It
is
a
doctrine
of
deuills
to
forbid
to
marrie
.
Heb.
13.
4.
Marriage
is
honorable
among
all
,
and
the
bed
vndefiled
.
speaker
D.
B.
P.
This
kind
of
Vow
,
is
flat
against
the
word
of
God
,
as
hesaith
which
he
proueth
first
out
of
S.
Paul
,
If
they
cannot
containe
,
then
let
〈◊〉
Marrie
:
True
,
if
they
haue
not
Vowed
Chastitie
before
,
as
the
common
1.
Cor.
7.
Christians
of
Corinth
,
(
to
whom
S.
Paul
there
speaketh
)
had
not
.
For
such
,
●f
they
cannotliue
otherwise
chastly
,
it
is
better
they
marry
then
be
burned
that
is
,
defiled
with
incontinencie
.
But
to
them
who
had
Vowed
chastitie
before
,
S.
Paul
writeth
in
another
stile
,
That
if
they
but
desire
to
marrie
,
they
incurre
domnation
,
because
they
haue
made
frustrate
and
broken
their
former
faith
and
promise
made
vnto
God
of
their
1.
Tim.
5.
chastiue
:
So
that
this
first
text
is
a
Furlong
wide
at
the
least
from
the
marke
.
speaker
A.
W.
The
text
is
generall
,
and
implies
no
such
exception
.
[
](A15735-e107790-b)k
k
Epiphanius
holds
it
to
be
a
better
course
for
them
that
haue
vowed
,
to
marry
,
then
to
continue
in
sinne
against
God
.
And
[
](A15735-e107810-b)l
l
Aug
de
bono
viduit
.
ca.
9.
10
Austin
saith
,
that
the
marriages
of
such
men
are
not
to
be
condemned
,
as
if
they
were
no
marriages
at
all
,
which
opinion
that
they
are
no
marriages
he
there
refutes
.
And
indeede
who
can
thinke
in
any
reason
that
it
is
more
displeasing
to
God
for
a
man
to
breake
the
promise
he
hath
made
,
then
by
making
a
shew
of
keeping
it
,
to
liue
in
vncleannes
?
It
is
but
one
fault
to
breake
a
vow
,
though
it
be
neuer
so
lawfull
,
but
it
is
a
double
fault
both
to
do
against
the
vow
,
by
continuing
subiect
to
such
lusts
,
and
to
refuse
the
remedie
that
is
afforded
.
In
which
respect
[
](A15735-e107840-b)m
m
Epiphan.
vbi
supra
.
Epiphanius
saith
,
it
is
better
to
haue
one
sinne
,
then
many
sinnes
.
Therefore
[
](A15735-e107870-b)n
n
Cyril
.
in
Leuit.
lib
3.
Cyrill
giueth
councell
to
marry
euen
after
the
vow
of
single
life
,
and
to
confesse
our
sinne
in
so
doing
,
if
we
cannot
liue
chastly
.
Yea
[
](A15735-e107900-b)o
o
22.
q.
4.
I●
malis
.
the
Common
law
bids
a
man
not
to
do
that
which
he
hath
vowed
vnaduisedly
.
It
is
no
doubt
a
fault
not
to
keepe
our
vow
,
but
to
make
such
a
vow
as
a
man
is
not
sure
he
shall
be
able
to
keepe
,
is
a
greater
fault
.
If
the
case
fall
out
to
be
so
,
[
](A15735-e107920-b)p
p
Hieron
.
ad
〈◊〉
.
〈◊〉
act
.
〈◊〉
34.
Ierome
and
q
Austen
hold
it
the
lesse
euill
to
marry
.
It
cannot
be
prooued
out
of
the
text
,
that
the
Apostle
speaketh
there
of
any
votaries
,
but
only
of
such
widowes
as
hauing
for
a
time
employed
themselues
in
the
seruice
of
the
Church
,
at
the
last
left
both
the
Church
and
Christ
,
and
followed
Sathan
by
marrying
with
Infidels
.
But
take
it
as
you
will
,
we
haue
already
seene
the
iudgement
of
the
Auntients
,
who
for
all
their
high
conceipt
of
virginitie
,
allow
marriage
euen
after
vowes
.
speaker
D.
B.
P.
The
second
is
much
like
:
It
is
a
doctrine
of
diuels
,
to
forbid
to
marie
:
1.
Tim.
4.
What
reuerence
when
you
thinke
it
defiles
your
Priests
?
Ephes.
5.
They
are
soone
of
yeeres
ripe
enough
in
your
account
.
Lib.
3.
contra
Faust.
manich
.
cap.
6.
truth
,
if
one
should
hold
mariage
in
it selfe
to
be
wicked
,
and
therefore
condemne
it
in
all
sorts
of
persons
,
as
Montanus
,
and
the
Manichees
did
.
But
we
haue
a
more
reuerend
opinion
of
marriage
,
than
the
Protestants
themselues
.
For
we
with
the
Apostle
hold
it
to
be
a
great
Sacram●…
:
they
,
that
it
is
a
morail
contract
only
.
Notwithstanding
,
we
maintaine
,
that
such
persons
,
who
being
of
ripe
yeeres
,
haue
aduisedly
Vowed
chastitie
,
may
not
marry
;
not
because
marriage
is
not
honorable
,
but
for
that
they
haue
solemnly
promised
to
God
the
contrarie
which
we
also
hold
to
be
better
,
than
if
he
had
maried
.
And
so
to
vse
S.
Augustines
words
,
H.
forbiddeth
to
marry
,
who
sayeth
it
to
be
euill
,
but
not
be
who
before
this
good
thing
,
preferreth
a
better
.
And
a
little
after
,
you
see
(
saith
he
)
that
there
is
great
difference
betweene
perswasion
to
Virginity
,
by
preserring
the
greater
good
before
the
lesse
,
and
forbidding
to
marrie
,
by
accusing
lying
togither
for
issue
.
The
first
is
,
the
doctrine
of
the
Apostles
,
which
we
teach
,
the
latter
only
of
diuels
.
speaker
A.
W.
The
[
](A15735-e108120-b)r
r
1.
Tim.
4.
1.
Apostle
speaketh
of
all
forbidding
marriage
at
the
least
as
an
vncleane
thing
,
but
so
it
is
forbidden
by
you
,
because
it
defiles
your
priests
,
that
they
cannot
be
fit
to
offer
vp
ther
maker
,
yea
that
they
cannot
pray
,
as
[
](A15735-e108130-b)s
s
Harding
against
the
Apology
in
Juel
.
sol
210.
Harding
saith
.
You
take
marriage
for
such
a
Sacrament
that
it
is
too
base
for
your
holy
priesthood
.
We
acknowledge
it
to
be
[
](A15735-e108150-b)t
t
Gen.
1.
18.
19.
&c.
the
ordinance
of
God
,
of
another
manner
of
bond
then
a
morall
contract
only
.
We
deny
not
that
single
life
is
in
some
respects
to
be
preferred
before
marraige
,
but
that
marriage
is
to
be
forbidden
any
sort
of
men
,
as
if
of
it selfe
it
made
them
lesse
holy
.
speaker
D.
B.
P.
The
strength
of
this
place
lyeth
in
a
double
corruption
of
the
text
:
For
this
verbe
(
is
)
is
not
in
the
text
,
nor
cannot
by
the
courle
of
the
Apostles
speech
,
requiring
a
verbe
of
the
Imperatiue
Mood
,
as
both
the
sent
nces
before
and
after
do
conuince
.
speaker
A.
W.
The
sentences
before
and
after
prooue
no
such
thing
,
rather
the
opposition
in
the
[
](A15735-e108230-b)u
u
Hebr.
13.
4.
later
part
of
the
verse
shewes
that
it
should
be
[
is
]
marriage
is
honorable
,
but
whoremongers
and
adulterers
God
will
iudge
:
whereas
if
it
had
bin
so
intended
as
you
would
haue
it
,
the
other
part
must
haue
bin
,
for
God
will
iudge
,
by
way
of
a
reason
,
as
your
vulgar
translation
reades
it
without
ground
.
If
we
corrupt
the
text
,
by
adding
the
verb
is
,
what
do
[
](A15735-e108270-b)x
x
Theodoret.
Chrysost.
Theophyl
.
Oecum
.
Heuten
.
ad
Hebr.
1●
.
Theodoret
,
Chrysostome
,
Theophylact
,
Oecumenins
,
and
Heutenius
the
Papist
that
translated
him
,
[
](A15735-e108300-b)y
y
Hesych
.
in
Leuit.
lib.
5.
cap.
1●
.
Hesychius
,
[
](A15735-e108320-b)z
z
Fulgent
.
ad
Galla.
de
statu
.
viduit
.
cap.
2.
Fulgentius
,
[
](A15735-e108340-b)a
a
Damasc.
Orthod
fidei
.
lib.
4.
cap.
26.
Damas●en
,
who
so
expound
it
.
[
](A15735-e108360-b)b
b
Primas
.
ad
Hebr.
13.
Primasius
giues
the
reason
why
the
Apostle
speaketh
so
,
because
some
at
that
time
condemned
mariage
as
vncleane
.
speaker
A.
W.
Againe
,
if
you
will
haue
the
Apostle
say
,
that
Marriage
is
honorable
among
all
men
;
we
must
also
needs
take
him
to
say
,
that
the
bedde
is
also
vndefiled
among
all
,
which
was
not
true
.
Also
,
that
their
conuersation
was
without
couetousnes
,
&c.
For
there
is
no
reason
why
this
word
(
is
)
should
be
ioyned
with
the
one
more
than
with
the
other
.
And
nothing
but
passion
doth
cause
them
to
make
the
middle
sentence
an
affirmatiue
,
when
they
turne
both
the
other
into
exhortations
.
speaker
D.
B.
P.
There
is
great
reason
why
it
should
be
ioyned
with
the
one
,
as
hath
been
shewed
.
With
the
other
,
as
you
ioyne
it
,
it
is
absurd
:
but
it
must
thus
be
ioyned
,
that
,
is
honorable
,
be
repeated
;
and
the
bed
vndefiled
is
honorable
.
In
the
sentence
following
it
cannot
be
vnderstood
,
with
any
reason
;
and
therefore
the
[
](A15735-e108470-b)c
c
Vulgar
Latin
,
sint
.
vulgar
Latin
puts
in
sint
,
and
the
[
](A15735-e108490-b)d
d
Rhemis
.
English
,
Let
be
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rhemists
English
,
let
be
:
which
in
the
former
verse
neither
of
them
doth
.
You
so
interpret
it
.
The
second
corruption
is
in
these
words
(
among
all
)
when
they
should
translate
(
in
all
)
and
the
adiectiue
being
put
without
a
substantiue
,
must
in
true
construction
haue
this
word
(
things
)
ioyned
with
it
,
and
not
(
men
)
wherfore
the
text
being
sincerely
put
into
English
,
it
would
carrie
no
colour
of
their
error
:
For
the
Apostles
saying
is
:
Let
marriage
be
honorable
in
all
things
,
and
the
bed
vndefiled
:
Here
is
no
willing
of
any
man
to
marrie
,
but
only
a
commandement
to
them
that
be
married
to
liue
honestly
in
marriage
,
to
keepe
(
as
he
else
where
saith
)
their
vessels
in
sanctification
,
and
not
in
dishonor
,
and
then
shall
their
marriage
be
honorable
in
all
things
,
that
is
,
in
all
points
appertaining
to
Matrimonie
:
So
that
now
you
see
that
M.
Perkins
is
not
able
to
bring
any
one
place
out
of
Scripture
to
disproue
the
Vow
of
chastitie
.
speaker
A.
W.
The
Adiectiue
may
be
as
well
the
Masculine
,
as
the
Newter
;
and
that
which
followeth
in
the
other
part
of
the
verse
,
of
whoremongers
and
adulterers
,
directs
vs
to
expound
it
of
the
persons
.
So
doth
[
](A15735-e108630-b)e
e
Theophyl
.
ibid.
Theophyl
.
vnderstand
it
.
In
all
(
saith
Theophylact
)
is
not
onely
in
men
of
riper
age
,
and
not
in
young
men
also
,
but
in
all
men
,
or
in
all
meanes
and
times
:
not
in
affliction
onely
,
and
in
rest
otherwise
;
not
honourable
and
pretious
in
this
part
,
in
that
part
otherwise
;
but
the
whole
throughout
is
honourable
.
So
that
both
your
cauils
at
the
translation
are
vaine
,
and
the
sense
is
wholy
for
vs
.
speaker
D.
B.
P.
The
Scripture
being
so
barren
for
him
,
he
shall
be
like
recompence
it
with
the
abundant
testimony
of
antiquitie
,
in
fauour
of
his
cause
:
but
oh
vnhappy
chance
,
he
hath
cleane
forgotten
in
this
question
the
record
of
the
auncient
Church
:
What
was
there
not
one
Father
?
who
with
You
know
what
is
wont
to
be
said
of
pro●ered
seruice
.
some
one
broken
fragment
of
a
sentence
or
other
,
would
releeue
you
in
this
your
combate
against
the
Vow
of
Chastitie
?
I
will
help
you
to
one
,
but
I
feare
me
,
you
will
scarse
thanke
me
for
my
paines
:
It
is
such
a
one
,
as
is
neither
holy
nor
father
,
but
the
auncient
Christian
Epicure
Jouinian
,
who
as
S.
Augustine
hath
recorded
,
and
Saint
Ierom
did
hold
that
Haeres.
82.
ad
Quodvult
.
Lib.
1.
cont.
Ioui
.
Virginity
of
professed
persons
,
men
and
women
was
no
better
then
the
continencie
of
the
married
.
So
that
many
professed
Virgins
beleeuing
him
did
marrie
,
yet
himselfe
did
not
marrie
,
as
Fryer
Luther
did
;
not
be
cause
he
thought
chastitie
should
be
rewarded
in
the
life
to
come
,
with
a
greater
crowne
of
glory
;
but
because
it
was
fit
for
the
present
necessity
,
to
auoid
the
troubles
of
marriage
;
see
iust
the
very
opinion
of
M.
Perkins
and
our
Protestants
.
But
this
heresie
saith
S.
Augustine
in
the
same
This
was
answered
in
the
Epistle
.
Lib.
2.
retract
.
22.
place
,
was
quicklie
suppressed
and
extinguished
;
it
was
not
able
to
deceiue
any
one
of
the
Priests
:
And
in
another
place
thus
he
speaketh
of
Iouinian
:
Holy
Church
most
faithfully
and
valiantly
resisted
this
monster
:
So
that
no
maruaile
,
if
that
M.
Perkins
could
find
smal
reliefe
in
antiquitie
for
this
his
assertion
,
which
the
best
of
them
esteemed
no
better
than
a
monstrous
sacrilegious
heresie
.
speaker
A.
W.
But
the
Fathers
are
not
for
vs
.
What
then
?
is
nothing
true
,
that
cannot
be
confirmed
by
their
testimonie
?
Then
are
there
very
many
vntruths
in
Poperie
.
Indeed
it
is
one
of
the
blemishes
of
the
ancient
writers
,
that
they
were
too
highly
conceited
of
single
life
.
The
vse
whereof
a
kinde
of
necessitie
bred
at
first
,
by
reason
of
persecution
,
experience
of
constant
profession
confirmed
,
and
opinion
of
holinesse
thereupon
at
the
last
perfected
:
so
that
it
is
not
to
be
lookt
for
,
that
antiquitie
should
affoord
vs
any
testimonie
against
the
practise
and
iudgement
of
those
daies
.
And
yet
it
is
apparant
in
those
places
I
alleaged
before
,
and
diuers
other
,
that
neither
the
Clergie
(
as
you
call
it
)
was
bound
to
make
any
such
vow
,
and
that
after
it
was
made
,
it
was
held
a
lesse
sinne
to
breake
it
,
than
to
continue
it
in
vncleannes
:
which
tained
then
to
vow
;
but
first
to
vow
,
and
then
to
looke
for
strength
from
God
to
fit
vs
for
the
keeping
of
our
vow
,
is
against
all
Diuinitie
and
reason
.
And
therefore
the
perswasion
to
vow
,
vpon
presumption
of
abilitie
to
performe
that
which
is
vowed
,
shewes
(
at
the
least
)
zeale
without
knowledge
;
and
can
be
no
matter
of
commendation
to
the
ancient
Church
,
if
they
simply
allowed
it
.
Howsoeuer
,
they
were
farre
better
than
you
,
because
they
enioyned
breach
of
vow
,
rather
than
encrease
of
sinne
.
speaker
D.
B.
P.
But
to
the
further
confirmation
of
this
point
,
let
vs
heare
what
the
holy
Fathers
teach
touching
the
possibilitie
of
this
Vow
.
speaker
A.
W.
You
labour
to
disprooue
Master
Perkins
Antecedent
,
by
the
testimonie
of
the
ancient
writers
.
To
which
I
answere
in
generall
,
that
as
wee
freely
acknowledge
their
authoritie
,
where
there
is
nothing
but
mens
authoritie
to
be
waighed
;
so
we
account
it
lighter
than
nothing
,
in
all
cases
contrarie
to
Scripture
:
such
as
we
can
prooue
this
to
be
.
speaker
D.
B.
P.
Tertullian
neere
the
end
,
expounding
these
words
:
He
that
can
take
,
let
him
take
,
Chuse
(
saith
h●
)
that
which
is
good
:
if
thou
say
thou
canst
not
,
it
is
Lib.
de
monog
.
Matth.
19.
because
thou
wilt
not
,
for
that
thou
mightest
if
thou
wouldest
,
he
doth
declare
who
hath
left
both
to
thy
choise
.
speaker
A.
W.
[
](A15735-e109060-b)g
g
Tertullia
.
de
Monogam
.
cap.
14.
Tertullians
testimonie
is
not
worth
the
answering
.
Not
only
because
(
as
I
shewed
before
out
of
Hilary
)
his
heresie
discredited
all
his
writings
,
but
because
this
is
the
booke
wherein
he
chiefly
maintaines
that
his
heresie
,
and
blasphemie
too
;
accompting
Montanus
the
holy
Ghost
,
and
Comforter
,
whom
our
Sauiour
promised
to
send
.
Vpon
his
authoritie
doth
Tertullian
forbid
second
marriages
as
vncleane
,
and
brings
[
](A15735-e109110-b)h
h
Math.
19.
22
this
place
,
you
alleage
,
to
that
purpose
.
Such
conscience
make
you
of
citing
authorities
against
the
truth
.
But
I
answere
Tertullian
,
that
our
Sauiour
hath
left
it
to
no
mans
choise
,
but
to
his
that
hath
receiued
the
gift
.
speaker
D.
B.
P.
Origen
vpon
the
same
place
,
He
that
will
take
this
word
that
is
set
downe
of
chastitie
,
let
him
pray
for
it
,
beleeuing
●…m
that
said
,
aske
and
it
Matth.
19.
shall
be
giuen
you
,
and
he
shall
receiue
it
;
which
doth
plainely
confute
M.
Perkins
.
Who
saith
,
that
although
we
aske
neuer
so
much
,
we
cannot
obtaine
this
gift
.
speaker
D.
B.
P.
To
Tertullian
Origen
may
well
be
ioyned
,
a
man
condemned
of
heresie
,
or
rather
of
many
heresies
,
by
Ierome
,
Austin
,
Epiphanius
,
Theophilus
,
and
a
whole
Councill
.
Further
,
it
is
strange
that
he
should
be
reported
to
haue
offered
such
violence
to
his
owne
bodie
,
if
he
thought
the
gift
of
continencie
so
easie
to
be
obtained
.
More
especially
I
say
that
[
](A15735-e109260-b)i
i
Origen
.
in
Matth.
19.
Tract
.
7.
Origen
mistakes
the
matter
.
For
our
Sauiour
Christ
bids
not
euery
man
pray
for
it
that
will
haue
i●
,
but
him
to
take
it
that
can
;
implying
that
euery
one
cannot
.
The
promise
is
of
things
needfull
,
such
is
not
continencie
;
nor
conuenient
for
all
.
speaker
D.
B.
P.
With
Origen
agreeth
S.
Ierome
vpon
the
same
place
,
who
saith
,
It
is
giuen
vnto
them
who
haue
requested
it
;
who
haue
desired
it
,
and
trauayled
that
they
might
receiue
it
.
speaker
A.
W.
[
](A15735-e109370-b)k
k
Hieronym
.
in
Math.
19.
lib.
3
Ieromes
authoritie
is
in
it selfe
more
worth
;
in
this
case
not
much
;
because
hee
goes
directly
against
our
Sauiours
words
,
who
makes
it
a
gift
particular
to
some
,
and
not
once
mentions
any
meanes
of
comming
by
it
,
but
bids
them
take
it
that
can
.
His
reason
is
the
same
with
Origens
,
and
answered
before
:
yet
euen
there
he
wils
all
men
to
consider
their
strength
,
whether
they
be
able
to
goe
thorough
with
it
,
or
no.
speaker
D.
B.
P.
The
same
Song
chanteth
Gregory
Nazianzen
which
is
of
three
kinds
Orat.
31.
of
Eunouchs
.
[
](A15735-e109460-b)l
l
Nazianzen
.
in
Matth.
19.
orat
.
36.
Nazianzen
goeth
somwhat
further
,
making
it
no
more
but
a
matter
of
a
mans
owne
inclination
.
When
thou
hearest
(
saith
he
)
to
whom
it
is
giuen
,
adde
,
it
is
giuen
to
them
[
](A15735-e109500-b)m
m
Valentibus
.
that
are
able
,
and
to
them
who
are
so
carried
by
the
inclination
of
their
minde
.
As
if
our
Sauiour
had
said
,
Take
it
who
will
,
not
who
can
;
as
if
nothing
wanted
but
resolution
.
speaker
D.
B.
P.
S.
Chrysostome
saith
,
it
is
possible
to
all
them
who
make
choyse
of
it
:
and
further
addeth
,
that
our
Sauiour
Christ
himselfe
doth
proue
it
there
after
this
sort
:
Thinke
with
thy selfe
if
thou
haddest
bin
by
nature
an
Eunuch
,
or
by
the
malice
of
men
made
one
,
what
wouldest
thou
then
haue
done
,
when
thou
shouldest
both
haue
been
depriued
of
that
pleasure
,
and
yet
not
haue
had
any
recompence
for
thy
paine
.
Therefore
thanke
God
,
because
thou
shalt
haue
a
great
reward
,
and
a
glittering
Crowne
,
if
thou
liue
so
as
they
must
doe
without
any
reward
:
yet
(
saith
he
)
thou
maiest
do
it
more
easilie
,
safely
,
and
pleasantly
,
both
,
because
thou
art
fortifi●d
with
hope
of
recompence
,
and
also
comforted
with
a
vertuous
conscience
.
speaker
A.
W.
[
](A15735-e109610-b)n
n
Chrysost.
in
Matth.
19.
honul
.
63.
Chrysostoms
Rhetorike
is
better
in
this
place
than
his
Logicke
:
Our
Sauiour
exhorts
them
,
that
can
,
to
take
it
;
he
saith
not
,
euery
man
that
will
may
.
Those
are
they
which
haue
made
themselues
chast
,
who
hauing
the
gift
of
continencie
from
God
,
vse
it
accordingly
,
and
forbe
are
marriage
,
that
they
may
with
more
cheerefulnes
,
and
lesse
incumbrance
,
serue
God
:
yet
is
there
no
shadow
of
any
proofe
in
this
place
,
that
euery
one
may
vow
continencie
.
speaker
D.
B.
P.
We
will
wrappe
vp
this
point
with
S.
Augustine
,
who
directly
confuteth
M.
Perkins
by
many
reasons
and
exampl●…
Lib.
2.
De
ada●…erinis
coniug.
.
cap.
12.
Et
de
bono
vid●●●
.
●ap
.
●0
.
speaker
A.
W.
And
vpon
the
Psalme
,
an
hundreth
thirtie
seauen
,
he
yeeldeth
another
reason
,
why
God
will
more
really
a●…
them
,
saying
.
He
that
exhorteth
thee
to
Vo●
,
will
helpe
thee
to
fulfill
it
.
All
which
heauenly
Doctrine
,
because
it
is
spiritually
iudged
,
(
as
the
Apostle
speaketh
)
the
Carnall
man
cannot
vnderstand
:
And
therefore
M.
Perkins
being
perswaded
that
few
can
liue
chastly
except
they
marrie
,
auoucheth
that
this
Vow
,
doth
bring
forth
innumerable
abhominations
in
the
World
:
Not
the
hundreth
part
,
so
many
as
the
fleshly
Heretikes
imagine
,
and
out
of
flying
and
lying
tales
report
and
bru●te
abroad
:
Nay
,
I
dare
affirme
,
that
Whence
came
that
olde
prouerbe
:
Priests
and
Doues
make
foule
houses
?
See
the
Ploughmans
tale
in
Chaw●er
.
let
the
authenticall
Records
of
our
Realme
be
well
perused
,
and
you
shall
find
more
lewde
filthie
Lecherie
,
to
haue
been
practised
by
Ministers
and
their
Wiues
this
last
age
,
than
was
in
a
thousand
yeere
before
,
by
all
the
Catholike
Priests
and
Religious
persons
of
the
Land
.
There
is
not
a
word
of
this
place
,
either
[
](A15735-e109760-b)o
o
Aug.
de
a●ulter
.
coniug.
cap.
12.
in
that
twelfth
Chapter
,
or
in
any
part
of
that
booke
:
how
then
doth
Saint
Austin
directly
confute
Master
Perkins
by
many
reasons
and
examples
?
The
question
propounded
by
Pollentius
,
and
there
handled
by
Austin
is
,
whether
the
Apostle
1.
Cor.
7.
forbid
her
to
marrie
,
who
is
departed
from
her
husband
,
though
not
because
of
fornication
.
In
[
](A15735-e109820-b)p
p
Aug.
de
bono
viduit
.
c.
20
the
other
place
Austin
shewes
no
more
but
this
,
that
it
is
possible
to
refraine
from
fornication
and
adulterie
:
which
it
neuer
came
into
our
minde
to
denie
.
But
this
is
not
enough
to
chastitie
and
continencie
.
If
the
ancient
Fathers
hereto
fore
,
and
you
now
,
count
al
them
chast
,
that
defile
not
their
bodies
with
outward
vncleannes
of
that
kinde
,
monstrous
filthinesse
may
bee
chastitie
.
But
admit
(
which
wee
grant
may
be
,
and
like
enough
hath
been
in
many
carnall
men
,
yea
is
perhaps
at
this
day
in
some
Turkes
and
other
Heathen
)
that
the
outward
act
should
be
vtterly
for
borne
;
yet
may
they
,
that
so
forbeare
,
burne
in
continuall
lust
,
and
liue
in
the
breach
of
Gods
Commandements
.
What
doth
this
discourse
of
Austins
then
concerne
that
which
Master
Perkins
affirmes
,
when
he
is
readie
to
grant
as
much
as
Austin
saith
,
and
yet
holds
his
former
conclusion
,
that
chastitie
and
continencie
are
vertues
of
Gods
speciall
gift
,
and
not
matters
to
be
attained
to
by
euery
one
that
wil
vow
to
continue
vnmarried
,
in
hope
to
prooue
able
to
keepe
his
vow
?
[
](A15735-e109880-b)q
q
August
.
in
Psalm
.
137.
This
third
place
is
like
the
first
,
alleaged
by
you
,
without
any
ground
at
all
.
For
there
is
no
such
speech
in
that
Commentarie
,
nor
any
occasion
of
it
in
the
Psalme
.
The
likeliest
place
for
it
,
in
his
exposition
of
the
Psalmes
,
is
vpon
the
[
](A15735-e109890-b)r
r
Psalm
.
75.
75.
Psalme
,
where
hee
discourses
of
the
vow
of
continencie
at
large
.
But
there
it
is
not
;
so
that
it
is
not
to
be
taken
for
Austins
,
till
you
bring
better
proofe
that
it
is
his
.
If
I
would
answere
at
aduenture
,
I
could
say
,
that
God
exhorts
none
to
this
vow
,
but
them
on
whom
he
hath
bestowed
the
gift
,
and
they
haue
his
helpe
to
fulfill
that
they
haue
vowed
.
We
enuie
not
this
your
speciall
iudgement
,
nor
respect
your
slanderous
challenge
:
onely
this
I
answere
,
that
if
all
the
Ministers
and
their
wiues
,
had
been
as
lewd
,
as
your
malice
can
imagine
,
they
could
not
haue
come
neere
the
thousand
part
of
that
filthines
,
which
your
Bishops
,
Priests
,
Friers
and
Nunnes
committed
in
this
land
,
by
record
of
popish
histories
.
Yea
let
iust
triall
be
made
,
and
we
will
aduenture
our
liues
,
that
time
for
time
,
there
haue
been
,
since
the
renewing
of
the
Gospell
,
more
and
more
beastly
vncleane
persons
,
among
your
Popes
,
Cardinals
,
Bishops
,
Priests
,
Monkes
,
Friers
,
and
Nunnes
,
in
that
one
Citie
of
Rome
,
than
among
al
the
Ministers
,
and
their
wiues
,
in
this
whole
realme
of
England
.
speaker
W.
P.
Yet
here
marke
in
what
manner
we
doe
it
.
First
of
all
,
though
wee
mislike
the
vowe
;
yet
wee
like
and
commend
single
life
.
Marriage
indeed
is
better
in
two
respects
:
first
,
because
God
hath
ordained
it
to
bee
a
remedie
of
continencie
to
all
such
persons
as
cannot
containe
:
secondly
,
because
it
is
the
seminarie
both
of
Church
and
Common-wealth
;
and
it
bringeth
forth
a
seede
of
God
for
the
inlarging
of
his
kingdome
.
Yet
single
life
in
them
that
haue
the
gift
of
continencie
,
is
in
some
respects
to
bee
preferred
.
First
,
because
it
brings
libertie
in
persequution
.
Thus
Paul
saith
,
1.
Cor.
7.
26.
I
suppose
it
to
be
good
for
the
present
necessitie
for
a
man
so
to
bee
.
Secondly
,
because
it
frees
men
from
the
common
cares
,
molestations
,
and
distractions
that
bee
in
the
familie
,
vers.
2.
28.
Such
shall
haue
trouble
in
the
flesh
,
but
I
spare
you
.
Thirdly
,
because
single
parties
doe
commonly
with
more
bodilie
ease
and
libertie
worship
God
:
it
beeing
still
presupposed
,
that
they
haue
the
gift
of
continencie
.
vers.
34.
The
vnmarried
woman
careth
for
the
things
of
of
the
Lord
,
that
shee
may
be
holy
both
in
bodie
and
spirit
.
Againe
,
though
wee
mislike
the
vowe
,
yet
wee
hold
and
teach
,
that
men
or
women
being
assured
that
they
haue
the
gift
of
continencie
,
may
constantly
resolue
and
purpose
with
themselues
to
liue
and
lead
a
single
life
.
1.
Cor.
7.
38.
Hee
that
standeth
firme
in
his
owne
heart
that
hee
hath
no
neede
,
but
hath
power
of
his
owne
will
,
and
hath
so
decreed
in
his
heart
that
he
will
keepe
his
virginitie
,
he
doth
well
.
And
wee
imbrace
the
saying
of
Theodoret
on
1.
Tim.
cap.
4.
for
he
doth
not
(
saith
he
)
blame
single
life
,
or
continencie
,
but
he
accuseth
them
that
by
law
enacted
compel
men
to
follow
these
.
And
men
made
themselues
chast
for
the
kingdome
of
heauen
,
Matth.
19.
12.
not
by
vowe
,
but
by
a
purpose
of
heart
,
which
is
farre
lesse
then
a
vow
,
and
may
be
changed
vpon
occasion
,
where
as
a
vow
cannot
,
vnlesse
it
doe
euidently
appeare
to
bee
vnlawfull
.
Thirdly
,
for
such
persons
as
are
able
to
containe
,
to
liue
single
for
the
endes
before
named
,
indeede
we
hold
it
to
bee
no
counsell
of
perfection
;
yet
doe
wee
not
denie
it
to
bee
a
counsell
of
expedience
,
o●
outward
ease
:
according
to
that
which
Paul
saith
,
vers.
25.
I
giue
mine
aduise
,
—
and
,
35.
I
speake
this
for
your
commoditie
not
to
intangle
you
in
a
snare
.
Lastly
,
we
thinke
that
if
any
hauing
the
gift
of
continencie
,
doe
make
a
vow
to
liue
single
,
and
yet
afterward
marrie
(
the
said
gift
remaining
)
they
haue
sinned
.
Yet
not
because
they
are
married
,
but
because
their
vowe
is
broken
.
And
thus
said
Augustine
of
widowes
that
married
after
their
vow
.
lib.
de
bono
viduit
,
c.
9.
speaker
D.
B.
P.
This
may
serue
for
a
reproofe
of
all
that
M.
Perkins
obiecteth
against
the
Vow
of
chastitie
:
afterward
,
the
man
would
somewhat
reason
the
matter
by
shewing
how
he
condemneth
not
chastitie
:
yet
saith
,
that
Marriage
is
better
than
it
,
in
two
respects
.
If
Iouinian
was
reputed
by
the
learnedst
and
holiest
Fathers
(
a
Christian
Epicure
and
a
Monster
)
because
he
durst
make
marriage
equall
with
Virginitie
:
What
shall
this
A
good
shift
,
when
you
know
not
how
to
answere
.
man
be
who
saith
it
is
better
?
His
reasons
are
so
childish
,
that
by
the
like
you
may
proue
,
durt
to
be
better
then
gold
:
wherefore
I
will
not
stand
vpon
them
.
He
neuerthelesse
afterward
concludeth
,
that
one
may
purpose
constantly
with
himselfe
to
lead
a
single
life
,
but
so
as
he
may
change
vpon
occasion
,
and
this
to
be
a
counsell
of
expedience
,
but
not
of
perfection
.
Lastly
,
that
if
any
hauing
the
gift
of
continencie
,
do
Vow
,
and
atferward
mar●ie
(
the
gift
remaining
)
they
haue
sinned
,
which
is
flat
against
his
owne
second
rule
,
which
prohibits
vs
to
leese
our
libertie
,
and
to
make
any
thing
vnlawfull
in
conscience
,
which
Christian
Religion
leaueth
at
libertie
.
Now
to
supplie
M.
Perkins
his
default
,
who
was
accustomed
to
rehearse
,
although
many
times
vntowardly
,
yet
lightlie
alwaies
some
reasons
for
the
Catholike
partie
;
which
in
this
question
he
hath
wholie
omitted
.
speaker
A.
W.
He
that
will
but
reade
what
Master
Perkins
writes
,
and
what
you
answere
,
shall
see
a
true
image
of
popish
dealing
,
whereby
you
slubber
ouer
the
matter
,
to
which
you
know
not
what
to
say
.
Is
it
a
wrong
to
single
life
,
or
virginitie
,
to
hold
that
marriage
in
some
respect
is
better
then
it
?
I
will
go
further
then
Master
Perkins
hath
done
,
and
not
doubt
to
affirme
,
that
it
is
simply
better
then
virginitie
:
my
reason
is
,
that
it
belongs
to
the
perfection
of
humaine
nature
,
that
there
should
be
continuance
and
multiplying
of
the
kind
by
propagation
:
beside
,
God
appointed
it
as
an
especiall
blessing
for
Adam
,
when
he
was
in
Gods
especiall
fauour
But
if
that
estate
be
worse
then
the
single
life
,
in
which
he
liued
before
,
God
did
not
blesse
,
but
punish
him
rather
by
that
change
:
therefore
marriage
simply
is
better
.
But
that
virginitie
might
haue
his
due
,
Master
Perkins
sets
downe
presently
after
,
three
respects
,
wherein
it
is
to
be
preserred
before
marriage
,
all
which
you
do
not
once
name
.
Those
Christian
Fathers
dealt
vnchristianly
with
Iouinian
,
who
ascribed
as
much
to
virginitie
as
our
Sauiour
Christ
,
or
his
Apostles
gaue
to
it
in
any
place
of
Scripture
,
according
to
that
conclusion
of
[
](A15735-e110330-b)s
s
Theodoret.
Decret.
diuin.
de
virginit
.
Theodoret
,
who
ends
his
discourse
of
virginitie
with
these
words
,
Such
things
we
haue
receiued
,
being
appointed
and
decreed
by
men
endued
with
the
knowledge
of
heauenly
things
,
which
are
such
,
as
do
not
accuse
marriage
,
but
exhort
vs
to
a
life
void
of
cares
.
This
Iouinian
acknowledged
,
and
worthily
denied
all
difference
of
merit
betwixt
a
married
and
single
life
,
which
no
enemy
of
Iouinian
can
disproue
,
no
more
can
you
Master
Perkins
reasons
,
though
you
disgrace
them
all
you
can
.
speaker
D.
B.
P.
I
will
briefelie
proue
by
an
argument
or
two
,
that
it
is
both
lawfull
and
verie
commendable
for
men
and
women
of
ripe
yeeres
,
and
consideration
Who
denieth
this
?
hauing
well
tried
their
owne
aptnesse
to
Vow
virginitie
;
if
by
good
inspirations
,
they
be
thereunto
inwardly
called
.
My
first
reason
is
this
,
that
which
is
more
pleasant
and
gratefull
vnto
God
,
may
verie
well
be
Vowed
to
him
,
but
Virginitie
is
more
acceptable
to
God
then
marriage
.
The
first
proposition
is
manifest
,
and
hath
no
other
exception
against
it
,
but
that
which
before
is
confuted
,
to
wit
,
if
we
be
able
to
performe
it
.
The
second
is
denied
by
them
,
which
we
proue
in
expresse
tearmes
out
of
S.
Paul
.
He
that
ioyneth
his
Virgin
doth
well
,
but
he
that
ioyneth
her
not
,
doth
better
:
and
againe
of
Widdowes
:
They
shall
be
more
1.
Cor.
7.
Esai
.
56.
happie
by
S.
Pauls
iudgement
,
if
they
remaine
vnmarried
:
This
may
be
confirmed
our
of
Esay
,
Where
God
promiseth
the
Eunuch
that
holdeth
greatlie
of
the
thing
that
pleaseth
him
,
that
he
will
giue
him
in
his
houshold
,
and
within
his
walles
a
better
heritage
and
name
,
than
if
they
had
bin
called
sonnes
and
daughters
.
I
will
(
saith
God
)
giue
them
an
euerlasting
name
.
And
also
,
out
of
the
booke
of
Wisdome
,
Blessed
is
the
Eunuch
which
hath
Cap.
3.
wrought
no
vnrighteousnesse
,
&c.
For
vnto
him
shall
be
giuen
the
speciall
gift
of
faith
,
and
the
most
acceptable
portion
in
our
Lords
Temple
:
for
glorious
is
the
fruit
of
God
:
Which
is
also
plainlie
taught
in
the
Reuelations
,
Where
it
is
said
,
that
no
man
could
sing
that
song
but
14400.
and
the
cause
Reuelat.
14.
is
set
downe
,
These
be
they
which
haue
not
been
defiled
with
women
,
for
they
are
Virgins
.
To
these
latter
places
,
M.
Perkins
aniwereth
page
24●
.
that
to
the
Eunuch
is
promised
a
greater
reward
;
but
,
not
because
of
his
chastity
,
but
because
he
keepeth
the
Lords
Sabbath
and
couenant
.
but
this
is
said
vnaduisedly
;
for
to
all
others
that
keepe
Gods
commanments
;
shall
be
giuen
a
heauenly
reward
:
but
why
shall
they
haue
a
better
heritage
,
and
more
acceptable
portion
than
others
,
but
because
of
their
speciall
prerogatiue
of
chastity
?
speaker
A.
W.
What
needs
that
be
prooued
which
wee
graunt
?
it
is
questionles
lawfull
for
such
as
being
free
,
find
themselues
fitted
by
God
to
single
life
,
to
resolue
vpon
the
continuance
of
it
as
long
as
they
shall
be
in
that
case
.
But
I
doubt
your
reasons
are
scarce
good
.
The
first
hath
a
suspitious
assumption
,
because
it
implies
that
single
life
of
it selfe
should
please
God
better
then
marriage
,
which
[
](A15735-e110600-b)t
t
Theodoret.
Decret.
diuin.
de
virginit
.
&
ad
1.
Cor.
7.
I
haue
shewed
to
be
false
.
To
your
proofe
I
answere
,
that
the
happines
the
Apostle
speakes
of
is
that
which
[
](A15735-e110610-b)u
u
Theodoret.
vbi
supra
.
Theodoret
names
,
viz.
being
without
care
,
and
hauing
more
free
liberty
to
serue
God
,
as
he
prooues
out
of
the
Apostle
himselfe
,
who
sheweth
by
his
whole
discourse
,
that
he
prefers
that
single
life
before
the
married
,
only
in
regard
of
the
present
times
,
and
opportunitie
of
seruing
God
generally
.
This
[
](A15735-e110650-b)x
x
1.
Cor.
7.
26.
Vers.
28.
Vers.
32.
33.
(
saith
he
)
is
good
for
the
present
necessitie
,
vers.
26.
such
shall
haue
trouble
in
the
flesh
.
I
would
haue
you
without
care
.
The
vnmarried
careth
for
the
things
of
the
Lord
.
That
of
[
](A15735-e110680-b)y
y
Esai
.
56.
4.
5.
Esay
prooues
nothing
to
the
purpose
,
for
the
Prophet
speakes
not
of
them
that
had
made
any
vow
of
continencie
,
but
of
such
as
were
made
Eunuches
by
men
against
their
wils
,
to
whom
he
makes
promise
,
not
for
their
continencie
,
which
was
no
way
voluntary
,
but
for
their
keeping
of
his
Sabbaths
,
and
choosing
the
thing
that
pleaseth
him
,
and
taking
hold
of
his
couenant
.
The
Eunuch
,
and
the
Gentile
(
saith
[
](A15735-e110710-b)z
z
Lyra
ad
Esai
.
56.
Lyra
)
comming
to
faith
,
shall
obtaine
as
much
grace
and
glory
(
other
things
alike
Now
these
young
Widdows
,
if
the
Protestants
doctrine
were
true
,
not
hauing
the
gift
of
continencie
,
did
very
well
to
marrie
,
and
were
in
no
sort
bound
to
keepe
their
Vowes
,
which
was
not
in
their
power
:
But
the
Apostle
doth
not
acquit
them
of
their
Vow
,
but
teacheth
that
they
were
bound
to
keepe
it
;
in
that
he
pronounceth
damnation
to
them
if
they
marry
.
speaker
A.
W.
It
must
be
prooued
that
there
was
such
a
vow
made
to
Christ
,
before
it
can
be
truly
affirmed
that
the
[
](A15735-e110790-b)o
o
1.
Tim.
5.
12.
Apostle
speakes
of
it
in
this
place
.
The
first
faith
,
or
vow
of
a
Christian
to
God
,
is
that
generall
promisse
of
obedience
in
Baptisme
,
or
the
vndertaking
of
the
profession
of
Christianitie
,
as
it
appeareth
by
[
](A15735-e110800-b)p
p
Hieron
.
in
prooem.
in
epist.
ad
Tit.
Ierome
speaking
of
Marcion
and
Basilides
,
two
infamous
hereticks
,
they
are
not
worthie
of
credit
(
saith
Ierome
)
they
haue
forsaken
their
first
faith
.
But
if
you
will
needs
referre
this
to
the
matter
there
particularly
in
question
,
the
fault
is
,
not
leauing
to
be
a
widow
,
but
forsaking
the
calling
in
the
Church
,
which
they
had
of
their
own
will
vndertaken
.
This
necessarily
ensued
vpon
their
marriage
,
because
only
widowes
had
that
office
of
looking
to
the
poore
and
diseased
.
It
is
farther
to
be
obserued
,
that
the
Apostle
seemes
to
lay
the
fault
vpon
their
wilfull
wantonnes
,
and
not
to
graunt
that
there
was
any
necessitie
of
vsing
marriage
for
a
remedie
:
when
such
a
case
falls
out
,
it
is
the
iudgement
of
the
auntient
writers
,
that
it
is
better
to
marry
,
then
to
continue
in
vncleanes
.
Wee
must
(
saith
[
](A15735-e110870-b)q
q
Ad
Demetriadem
virginem
.
Ierome
)
plainely
charge
vowed
virgins
,
whose
behauiour
defames
,
and
shames
the
holy
purpose
of
virgins
,
and
the
glory
of
the
heauenly
and
angelicall
family
,
that
either
they
marry
if
they
cannot
conteine
,
or
conteine
,
if
they
will
not
marry
.
They
marry
not
(
saith
[
](A15735-e110890-b)r
r
De
sancta
virginit
cap.
34.
Austin
)
because
they
cannot
without
rebuke
,
yet
better
were
it
for
them
to
marry
,
then
to
burne
.
It
may
happen
(
saith
[
](A15735-e110910-b)s
s
2
a.
2ae
.
q
88.
art.
10.
Thomas
)
that
in
some
case
a
vow
may
be
either
vtterly
ill
,
or
vnprofitable
,
or
an
hinderance
vnto
some
other
good
thing
of
greater
waight
.
And
therefore
it
must
of
necessitie
be
determined
,
that
in
such
a
case
a
vow
ought
not
to
be
kept
.
An
adulterers
case
(
saith
[
](A15735-e110950-b)t
t
Lib.
4.
epist.
2
Cyprian
)
is
worse
then
his
that
hath
betrayed
the
faith
.
And
Ambrose
,
when
he
had
said
that
a
vowed
virgin
,
if
she
haue
a
mind
to
marry
,
committeth
adultery
,
and
is
made
the
handmaid
of
death
;
yet
addes
afterwards
,
that
she
is
twice
an
adulteresse
,
which
is
defiled
with
secret
and
priuie
filthines
,
faining
her selfe
to
be
that
which
indeed
she
is
not
.
speaker
D.
B.
P.
Thirdly
,
the
example
of
our
heauenly
Sauiour
,
who
would
neuer
marrie
:
Aug.
cap.
44.
de
virg.
Bed
.
1.
Luc.
Cle.
Alex.
lib
3
strom
.
lib.
1.
cont.
louin
.
In
apol.
2.
ad
Aut.
Tertul.
ap.
2.
cap.
9.
and
of
the
blessed
Virgin
S.
Mary
,
who
Vowed
perpetuall
Virginitie
.
And
of
the
glorious
Apostles
,
as
who
S.
●rome
witnesseth
,
were
in
part
Virgins
;
and
all
after
their
following
of
Christ
,
abstained
from
the
company
of
their
Wiues
.
And
of
the
best
Christians
in
the
purest
antiquitie
,
who
as
Iustinas
,
one
of
the
auncientest
Greeke
Authors
among
Christians
:
And
Tertullian
his
peere
among
the
Latins
,
doe
testifie
,
did
liue
perpetuall
Virgins
.
Out
of
these
examples
,
we
frame
this
Argument
.
Our
Captaines
and
ring-leaders
,
who
knew
well
which
was
the
best
way
;
and
whose
examples
we
are
to
follow
as
neere
as
we
can
,
Vowing
Virginity
:
we
must
needs
esteeme
that
state
for
more
perfect
,
speciallie
,
when
as
the
single
man
careth
only
how
to
please
God
,
that
to
be
holy
in
bodie
and
mind
(
as
the
Apostle
writs
)
when
as
the
married
are
choked
with
cares
of
this
world
.
And
vnlesse
a
man
had
made
a
league
with
hell
,
or
were
as
blind
as
a
Beetle
,
how
can
he
euer
perswade
himselfe
,
that
to
wallow
in
fleshly
pleasure
and
satisfying
of
the
beastly
apperites
,
is
as
gratefull
to
God
,
as
to
conquere
and
subdue
them
by
Fasting
and
Prayer
.
speaker
A.
W.
Our
captaines
and
ringleaders
say
you
vowed
virginitie
,
therefore
we
must
needs
thinke
the
state
of
virginitie
more
perfect
then
that
of
marriage
.
First
I
denie
your
antecedent
,
neither
our
Sauiour
,
nor
his
mother
,
nor
his
Apostles
vowed
virginitie
;
prooue
it
of
any
of
them
if
you
can
.
Indeede
our
Sauiour
was
neuer
married
,
and
all
men
may
easily
see
it
was
no
way
fit
he
should
be
.
His
mother
was
,
and
therefore
questionles
neuer
made
any
such
vow
of
single
life
,
though
we
beleeue
that
(
as
it
was
very
fit
it
should
be
)
she
continued
a
virgin
till
her
death
.
That
some
of
the
Apostles
had
wiues
,
it
is
apparant
by
scripture
;
that
they
kept
them
after
their
office
vndertaken
,
it
is
more
then
likely
,
by
[
](A15735-e111130-b)u
u
1.
Cor.
9.
5.
Vxorem
saith
Vatablus
,
as
indeed
the
order
of
the
●ords
requires
.
the
like
warrant
of
scripture
,
whatsoeuer
some
haue
thought
,
without
any
sufficient
ground
of
reason
or
authoritie
to
the
contrarie
.
Peter
and
Philip
(
saith
[
](A15735-e111170-b)x
x
Stromat
.
lib.
3.
pag.
97.
Clement
of
Alexandria
)
had
children
;
Philip
also
bestowed
his
daughters
in
marriage
;
and
Paul
[
](A15735-e111200-b)y
y
Non
veretur
suam
appellare
coniugem
.
is
not
afraid
in
a
certaine
Epistle
of
his
to
mention
his
wife
,
whom
he
did
not
leade
about
with
him
,
because
he
[
](A15735-e111220-b)z
z
Non
ma●no
ei
opus
esset
ministerio
.
had
no
neede
of
any
great
seruice
.
Your
consequence
also
is
very
weake
.
They
were
virgins
,
therefore
it
was
a
state
of
greater
perfection
.
It
was
more
fit
for
those
times
,
and
their
occasions
;
yea
we
graunt
it
is
a
freer
kind
of
life
for
Gods
seruice
,
and
therefore
they
that
can
liue
so
,
do
well
to
vse
that
their
libertie
:
but
this
prooues
not
,
that
single
life
is
simply
better
then
marriage
.
That
which
you
adde
,
of
wallowing
in
filthie
pleasure
,
and
satisfying
of
the
beastly
appetites
,
bewraies
the
beastlie
opinion
you
haue
of
marriage
,
and
shewes
,
that
you
would
be
filthy
,
though
you
were
married
:
what
you
are
now
as
I
know
not
,
so
I
will
not
iudge
.
But
this
I
will
say
,
that
few
or
no
married
men
liue
so
vnchastlie
and
abhominablie
,
as
[
](A15735-e111250-b)a
a
See
D
Downame
of
Antichrist
,
lib.
1.
c.
6
§.
4.
5.
6.
1.
Cor.
7.
many
of
your
vowed
virgins
haue
done
,
by
record
of
your
owne
stories
.
speaker
D.
B.
P.
Finally
,
if
S.
Paul
giue
counsell
to
the
married
,
to
conteine
during
the
time
of
Prayer
,
Priests
and
religious
(
that
must
alwaies
be
in
a
readines
to
minister
the
Sacraments
,
and
to
thinke
vpon
such
things
as
belong
vnto
our
Lord
)
are
therefore
vpon
a
great
consideration
bound
to
perpetuall
chastitie
.
speaker
A.
W.
The
Apostle
giueth
no
such
counsaile
,
but
forbids
the
married
the
restraining
of
each
others
companie
,
except
it
be
for
a
time
,
that
they
may
giue
themselues
to
fasting
and
prayer
.
The
reason
is
,
that
at
such
speciall
times
,
speciall
humiliation
is
requisite
,
to
which
the
forbearing
all
kind
of
lawfull
pleasure
is
a
principall
furtherance
;
otherwise
,
the
moderate
vse
of
marriage
is
no
hinderance
to
any
dutie
either
of
Christianitie
,
or
the
Ministrie
,
but
a
speciall
meanes
to
preserue
necessarie
Chastitie
.
speaker
D.
B.
P.
We
will
close
vp
this
point
with
some
sentences
taken
out
of
the
auncient
Fathers
,
in
praise
of
Virginity
,
which
Master
Perkins
in
all
this
question
vouchsafeth
scarce
once
to
name
,
as
though
Virgins
and
Virginitie
were
no
English
words
,
or
not
as
plaine
as
continencie
.
speaker
A.
W.
Wee
acknowledge
that
virginitie
,
where
it
is
pure
,
as
it
ought
to
be
,
is
worthie
of
very
singular
commendation
:
but
it
consists
not
onely
in
abstaining
from
the
outward
act
of
marriage
.
Master
Perkins
did
very
well
approue
both
of
the
thing
and
the
word
:
but
because
it
was
not
general
enough
for
this
question
,
as
not
reaching
to
all
that
were
single
,
he
rather
chose
to
vse
the
word
continencie
,
being
of
larger
extent
.
speaker
D.
B.
P.
S.
Cyprian
,
De
habitu
Virginum
:
Intitleth
Virgins
to
be
the
most
noble
and
glorious
person
of
Christs
flocke
:
and
addeth
,
that
they
shall
receiue
of
God
the
highest
reward
and
greatest
recompence
.
Saint
Chrysostome
saith
,
Virginitie
to
be
the
top
of
perfection
,
and
the
Lib.
3.
cont.
vitup
.
vit.
neces●.
highest
typ
of
vertue
.
And
Athanasius
,
De
Virginitate
;
in
the
end
bursteth
out
into
these
words
:
O
Virginitie
,
a
treasure
that
wasteth
not
,
a
garland
that
wythereth
not
;
the
Temple
of
God
,
the
Palace
of
the
Holy
Ghost
,
a
pretious
stone
,
whose
price
is
vnknown
to
the
vulgar
,
the
ioy
of
the
Prophets
,
the
glory
of
the
Apostles
,
the
life
of
Angels
,
the
Crowne
of
Saints
.
S.
Ambrose
Lib.
1.
de
Virginibus
paulo
post
init
.
Virginity
is
a
principall
vertue
,
and
not
therefore
commendable
that
it
is
found
in
Martyrs
,
but
because
it
maketh
Martyrs
:
Who
can
with
humane
wit
comprehend
it
which
nature
doth
not
hold
within
her
lawes
,
it
hath
fetched
out
of
Heauen
that
it
might
imitate
on
Earth
:
neither
vnsitly
hath
it
sought
a
manner
of
life
in
heauen
,
which
hath
found
a
spouse
for
her
in
heauen
.
This
surmounting
the
clouds
,
the
starres
and
Angels
hath
found
the
word
of
God
in
the
bosome
of
his
Father
;
&c.
See
who
list
to
reade
more
to
this
purpose
the
rest
of
the
Fathers
in
their
workes
of
Virginitie
;
of
which
most
of
them
haue
written
.
And
S.
Ierome
,
who
is
behind
none
of
the
rest
,
in
his
bookes
against
Iouinian
and
Heluidius
,
all
which
doe
most
diligently
exhort
to
Vow
Virginitie
;
do
teach
how
to
keepe
it
,
and
most
vehemently
inueigh
against
all
them
that
do
breake
it
.
And
if
any
be
so
mad
as
to
credit
rather
our
fleshly
ministers
,
than
all
that
honorable
and
holy
senate
of
the
auncient
Fathers
,
he
deserueth
to
liue
and
die
in
perpetuall
darknesse
.
speaker
A.
W.
In
this
matter
I
haue
stayed
some-what
longer
,
because
our
carnall
He
calleth
the
estate
of
mariage
,
●l●shly
and
beasily
libertie
.
teachers
,
with
the
lewde
example
of
their
dissolute
Disciples
,
haue
corrupted
ourage
with
fleshly
and
beastly
libertie
:
In
the
other
points
,
I
wi●l
recompence
it
with
breuitie
.
These
hyperbolicall
commendations
of
virginitie
shew
the
opinion
of
some
ancient
writers
concerning
it
,
but
prooue
nothing
.
We
disswade
no
man
from
continuing
a
single
life
,
so
hee
bee
able
to
ouercome
that
burning
,
which
the
Apostle
condemnes
:
yea
rather
wee
exhort
them
,
that
haue
the
gift
,
to
vse
it
.
But
we
denie
,
either
that
all
haue
it
,
or
that
they
which
haue
it
doe
please
God
any
more
by
the
vse
of
it
,
that
they
that
haue
it
not
;
but
as
they
employ
it
to
the
better
,
and
more
free
seruing
of
God
.
speaker
W.
P.
The
second
,
is
the
vow
of
pouertie
and
Monasticall
life
,
in
which
men
bestow
all
they
haue
on
the
poore
:
and
giue
themselues
wholy
and
onely
to
prayer
and
fasting
.
This
vowe
is
against
the
will
of
God
.
Act.
20.
35.
It
is
a
more
blessed
thing
to
giue
then
to
receiue
.
Pro.
28.
7.
Giue
me
neither
riches
nor
pouerty
.
Deut.
28.
22.
Pouertie
is
numbred
among
the
curses
of
the
law
:
none
whereof
are
to
be
vowed
.
And
it
is
the
rule
of
the
holy
Ghost
,
2.
Thess.
3.
10.
He
that
will
not
labour
,
namely
,
in
some
speciall
and
warrantable
calling
,
must
not
eate
.
And
vers.
12.
I
exhort
that
they
worke
with
quietnes
and
eate
their
owne
bread
.
Now
when
as
men
liue
apart
from
others
,
giuing
themselues
onely
to
prayer
and
fasting
,
they
liue
in
no
calling
.
And
it
is
against
the
generall
vowe
made
in
Baptisme
,
because
it
freeth
men
from
sundrie
duties
of
the
morall
law
,
and
changeth
the
proper
ende
of
mans
life
.
For
euery
man
must
haue
two
callings
.
The
first
is
a
general
calling
of
a
Christian
,
by
vertue
of
which
he
performeth
worship
vnto
God
,
and
duties
of
loue
to
men
.
The
second
is
a
particular
calling
,
wherein
according
to
his
gift
,
he
must
doe
seruice
to
men
in
some
function
,
pertaining
either
to
the
Church
or
Common-wealth
,
whereof
he
is
a
member
.
And
the
first
of
these
twaine
must
be
performed
in
the
second
:
and
the
second
in
and
with
the
first
.
The
end
of
mans
life
is
,
not
onely
to
serue
God
by
the
duties
of
the
first
table
,
but
by
seruing
of
man
in
the
duties
of
the
second
table
to
serue
God
.
And
therefore
the
loue
of
our
neighbour
is
called
the
fulfilling
of
the
whole
law
.
Rom.
13.
10.
because
the
law
of
God
is
practised
not
apart
;
but
in
and
with
the
loue
of
our
neighbour
.
This
beeing
so
,
it
is
manifest
that
vowed
pouertie
in
Monkish
life
makes
many
vnprofitable
members
both
of
Church
and
Common-wealth
.
speaker
D.
B.
P.
Concerning
the
Vow
of
pouertie
and
monasticall
life
,
in
which
,
as
M.
Perkins
acknowledgeth
,
men
bestow
all
they
haue
vpon
the
poore
,
and
giue
themselues
to
Prayer
and
Fasting
:
yet
he
is
not
ashamed
to
auouch
that
this
Vow
is
against
the
will
of
God
,
and
assaieth
to
proue
it
:
Act.
cap.
20.
vers.
35.
It
is
a
more
blessed
thing
to
giue
,
than
to
receiue
.
Ans.
As
the
verie
proposition
(
that
it
is
displeasing
to
God
to
cut
off
all
cares
of
the
world
,
and
to
betake
our selues
wholy
to
his
holy
seruice
and
contemplation
of
heauenly
matters
)
is
in
it selfe
profane
and
vngodly
,
so
the
proofe
thereof
is
deuoid
of
naturall
wit
and
sense
.
Marke
the
Argument
:
It
is
against
Gods
will
to
giue
away
all
,
because
it
is
more
blessed
to
giue
,
than
to
receiue
:
Why
,
if
it
be
a
more
blessed
thing
to
giue
,
then
they
please
God
better
that
giue
.
So
that
this
his
proofe
,
improues
flatly
his
owne
assertion
:
But
the
dreamer
meanes
perhaps
,
that
if
you
giue
all
at
once
,
you
shall
not
be
able
to
giue
afterward
,
but
rather
stand
in
need
to
receiue
.
Reply
.
But
no
such
humane
prudence
can
be
drawen
out
of
that
sentence
,
which
encourageth
rather
to
giue
for
the
present
,
then
to
prouide
for
hereafter
.
speaker
A.
W.
The
true
meaning
of
the
place
,
is
to
exhort
Christians
to
labour
and
trauaile
,
at
vacanttimes
to
get
their
owne
liuing
,
and
to
prouide
some
thing
also
to
bestow
vpon
them
who
stand
in
need
rathēr
then
to
be
idle
,
and
to
stand
in
need
of
almes
,
as
S.
Paul
himselfe
did
:
which
they
did
best
performe
,
who
had
sold
all
they
had
and
distributed
it
to
the
poore
,
as
the
example
of
Paul
himselfe
,
and
the
first
Christians
doth
sufficiently
declare
,
who
sold
all
,
and
laid
the
price
at
the
Apostles
feete
.
Act.
4.
The
proposition
is
true
,
that
it
is
displeasing
to
God
for
a
man
to
seuer
himselfe
from
all
cares
of
the
world
,
to
serue
him
in
contemplation
,
without
respect
of
any
dutie
to
his
brethren
.
For
the
cares
of
the
world
are
part
of
euery
mans
lot
in
this
life
,
and
the
[
](A15735-e111890-b)b
b
Phil.
1.
23
,
24.
25.
good
of
our
brethren
is
to
be
preferred
for
a
time
,
before
our
owne
happinesse
in
heauen
:
neither
is
any
seruice
of
praying
and
fasting
continually
,
so
much
to
Gods
glorie
,
as
a
Christian
carriage
in
some
lawfull
calling
.
The
argument
is
good
:
For
he
that
giues
away
that
vpon
which
he
should
liue
,
as
your
Votaries
doe
,
brings
himselfe
into
a
lesse
blessed
estate
,
to
liue
on
other
mens
almes
,
than
spirit
.
The
like
is
to
be
said
of
hungring
and
thirsting
,
being
full
and
satisfied
,
which
followeth
in
the
same
place
.
speaker
D.
B.
P.
Thus
M.
Perkins
his
texts
of
Scripture
against
pouerty
failing
him
,
he
fetcheth
about
another
way
,
saying
,
that
it
is
a
rule
of
the
holy
Ghost
:
He
that
will
not
labour
(
namely
,
in
some
speciall
and
warrantable
calling
)
must
not
eate
.
Thes.
2.
Ans.
I
allow
both
the
text
and
the
glosse
,
and
finde
nothing
there
against
religious
persons
,
whose
calling
is
speciall
perfect
,
and
therefore
best
warrantable
;
not
so
(
saith
he
)
because
they
giue
themselues
to
prayer
and
fasting
:
What
a
profane
stupiditie
is
this
?
Is
not
a
life
giuen
to
praier
and
fasting
agreeable
to
the
wil
of
God
,
and
Laws
of
his
Church
?
albeit
many
religious
men
doe
ouer
and
besides
very
great
seruices
to
Gods
Church
,
in
preaching
,
teaching
,
&
writing
of
most
learned
books
.
But
suppose
they
did
nothing
else
but
fast
and
pray
,
did
they
not
verie
well
deserue
their
sustenance
?
yes
much
better
than
they
which
trauaile
To
fast
and
pray
,
is
the
generall
dutie
of
all
Christians
.
all
the
yeere
about
the
prouiding
of
it
:
For
in
vaine
do
men
labour
,
if
God
blesse
not
their
worke
,
with
seasonable
weather
,
which
he
doth
rather
at
the
prayer
and
instance
of
such
good
innocent
soules
,
that
are
to
be
fed
with
it
,
than
for
the
Plough-mans
owne
labours
sake
.
And
if
by
their
Fasting
,
Watching
,
and
such
like
afflictions
of
their
bodies
,
they
do
partly
satisfie
for
our
superfluous
pampering
of
the
flesh
,
and
teach
vs
by
their
good
example
to
bridle
and
correct
it
:
doe
they
not
deserue
at
our
hands
bodily
sustenance
?
And
who
better
performes
all
duties
of
the
second
Table
than
they
,
being
most
obedient
to
all
their
Superiours
,
and
not
hurting
their
neighbour
in
life
,
persons
,
or
any
manner
of
their
goods
?
And
so
in
their
seuerall
callings
offend
no
honest
men
,
and
doe
much
good
both
vnto
the
Church
and
common-wealth
.
speaker
A.
W.
It
is
no
lawfull
calling
,
nor
agreeable
to
the
will
of
God
,
that
any
man
should
liue
in
the
Church
without
any
charge
,
or
meanes
to
profit
the
Church
by
.
Fasting
and
praying
are
both
lawfull
and
acceptable
;
but
they
are
generall
duties
of
all
Christians
,
and
may
not
therefore
be
made
proper
callings
of
certaine
men
.
For
callings
differ
,
as
other
things
,
by
their
speciall
forme
;
but
their
praying
and
fasting
is
diuers
from
the
same
exercise
practised
by
other
Christians
,
onely
in
quantitie
more
or
lesse
.
The
seruices
these
men
doe
beside
,
are
meerely
voluntarie
,
and
not
lying
vpon
them
by
any
dutie
of
their
calling
:
which
is
onely
I
know
not
what
stinted
deuotion
,
after
the
lawes
of
each
seuerall
order
of
Monkes
,
Friers
,
Nunnes
,
and
such
like
.
They
no
way
deserue
their
sustenance
,
since
they
haue
vowed
to
take
no
course
whereby
they
may
prouide
for
it
.
Their
prayers
do
no
good
,
no
not
so
much
as
to
themselues
,
being
made
with
a
proud
opinion
,
to
merit
,
by
a
conceited
perfection
.
A
poore
husbandman
,
that
labours
all
the
week
for
his
liuing
,
and
vseth
the
best
meanes
he
can
to
grow
in
knowledge
and
obedience
to
God
,
may
looke
for
a
greater
blessing
from
God
,
vpon
his
bodily
and
spirituall
labours
,
by
his
owne
poore
prayers
,
and
the
supplications
of
the
Congregation
in
which
he
liueth
,
than
by
all
the
fasting
and
praying
of
the
holiest
Couent
,
Abbey
,
or
Nunnerie
in
the
countrie
.
As
for
their
satisfactions
,
they
are
like
a
broken
reede
,
which
will
not
onely
faile
him
that
trusts
to
it
,
but
hurt
him
also
.
I
haue
shewed
,
that
we
neede
no
other
satisfaction
,
being
deliuered
by
our
Sauiour
Christs
sufferings
:
and
there
are
few
or
none
,
except
perhaps
the
begging
Friers
,
that
had
not
more
neede
to
satisfie
for
their
owne
idlenesse
and
gluttonie
,
than
ordinarily
any
other
kinde
of
men
whatsoeuer
;
if
wee
may
beleeue
either
the
reports
of
trauellers
,
or
the
records
of
your
owne
histories
.
Can
they
be
said
to
be
obedient
to
their
Superiours
,
that
in
the
very
making
of
their
vow
oftentimes
,
wilfully
disobey
their
fathers
and
mothers
?
Or
may
they
be
thought
to
hurt
none
,
who
liue
idle
vpon
the
sweate
of
other
mens
browes
?
and
are
onely
a
charge
to
the
state
,
whereof
they
are
vnprofitable
members
?
But
not
to
hurt
,
is
a
kindnes
perhaps
,
to
be
commended
in
theeues
:
what
due
praise
it
can
haue
in
a
state
of
perfection
,
for
my
part
I
cannot
see
.
Which
I
speake
vpon
supposition
,
that
they
are
not
so
hurtfull
to
men
and
women
,
as
it
is
commonly
thought
.
speaker
W.
P.
And
though
we
mislike
this
vow
also
,
yet
we
doe
it
,
holding
these
conclusions
.
First
,
that
a
man
may
forsake
all
his
goodes
vpon
speciall
calling
,
as
the
Apostles
did
,
when
they
were
sent
to
preach
the
Gospell
through
the
whole
world
.
Secondly
,
goodes
may
bee
forsaken
,
yea
wife
,
children
,
parents
,
brethren
,
and
all
,
in
the
case
of
confession
,
that
is
,
when
a
man
for
the
religion
of
Christ
is
persecuted
and
constrained
to
forsake
all
he
hath
.
For
then
the
second
table
giues
place
to
the
duties
of
the
first
.
Mark
.
10.
29.
II.
That
,
for
the
time
of
persecution
,
men
may
withdraw
themselues
(
iust
occasion
offered
)
and
goe
apart
to
wildernesses
or
like
places
,
Hebr.
11.
37.
yet
for
the
time
of
peace
I
see
no
cause
of
solitarie
life
.
If
it
bee
alleadged
,
that
men
goe
apart
for
contemplation
and
spirituall
exercises
,
I
say
againe
that
Gods
grace
may
as
wel
be
exercised
in
the
familie
as
in
the
cloister
.
The
familie
is
indeede
as
it
were
a
schoole
of
God
,
in
which
they
that
haue
but
a
sparke
of
grace
may
learne
and
exercise
many
vertues
,
the
acknowledgement
of
God
,
inuocation
,
the
feare
of
God
,
loue
,
bountifulnes
,
patience
,
meekenesse
,
faithfulnes
,
&c.
Nay
here
bee
more
occasions
of
doing
or
taking
good
,
then
be
or
can
be
in
a
cloister
.
III.
That
,
wee
condemne
not
the
old
and
ancient
Monks
,
though
we
like
not
euery
thing
in
them
.
For
they
liued
not
like
idle
bellies
,
but
in
the
sweate
of
their
owne
browes
,
as
they
ought
to
[
](A15735-e112130-b)*
*
Zozom.
lib.
1.
cap
13.
Epiph.
bar
.
78.
August
.
de
Mon.
Eccl.
li.
2.
c.
31.
&
de
opere
Monach.
cap.
17.
doe
:
and
many
of
them
were
married
:
and
in
their
meat
,
drinke
,
apparrell
,
rule
,
vow
,
and
whole
course
of
life
,
differed
from
the
Monks
of
this
time
,
euen
as
heauen
from
earth
.
speaker
D.
B.
P.
After
all
this
wast-wind
,
M.
Perkins
confesseth
,
that
a
man
may
vpon
a
speciall
calling
,
s●ll
all
his
goods
,
as
the
Apostles
did
.
What
then
(
good
Sir
)
shal
become
of
your
former
arguments
?
May
one
then
Vow
a
curse
of
the
Law
,
and
leaue
off
prayer
for
neither
pouertie
nor
riches
,
and
say
that
it
is
not
a
blesseder
thing
to
giue
,
then
to
receiue
?
All
these
arguments
which
were
whilom
of
great
force
,
must
now
be
nothing
worth
:
because
it
pleaseth
M.
Perkins
,
the
wind
now
sits
in
an
other
corner
,
such
weather-cockes
surely
are
to
be
much
respected
.
speaker
A.
W.
Master
Perkins
speakes
not
a
word
of
selling
all
a
man
hath
,
but
of
forsaking
it
,
when
hee
hath
some
calling
from
God
,
which
requireth
such
a
course
for
the
following
of
it
,
as
will
not
affoord
a
man
leisure
to
looke
to
his
worldly
affaires
.
But
this
is
no
wilfull
casting
away
the
care
of
our
estate
,
but
preferring
the
duties
especially
laid
on
vs
by
God
,
before
our
owne
businesse
.
Neither
is
it
any
vowing
of
pouertie
,
with
a
fond
conceit
of
perfection
,
but
a
faithfull
labouring
in
our
necessarie
calling
,
with
neglect
of
the
world
,
in
comparison
of
our
dutie
.
In
such
a
case
a
man
must
relie
on
Gods
prouidence
,
and
vse
the
best
meanes
he
can
to
prouide
for
himselfe
,
that
he
may
not
be
chargeable
to
other
,
but
helpfull
rather
:
not
renouncing
all
propriety
in
worldly
things
,
but
carefully
sauing
,
and
thriftily
spending
that
,
which
it
pleaseth
God
to
send
by
any
good
meanes
whatsoeuer
.
This
ouerthrowes
no
peece
of
any
argument
Master
Perkins
brought
before
.
speaker
D.
B.
P.
He
faith
further
;
in
time
of
persecution
,
a
man
may
also
leaue
all
:
he
should
rather
haue
said
,
he
must
leaue
all
,
or
else
loose
all
;
for
the
persecutor
will
not
spare
him
.
Lastly
,
he
doth
not
condemne
old
auncient
Monks
,
who
liued
by
the
sweat
of
their
browes
,
and
were
married
,
many
of
them
,
as
he
saith
,
but
his
authors
cited
,
saith
not
so
,
neither
shall
he
be
able
to
cite
one
auncient
allowed
and
approued
writer
,
who
saith
that
the
auncient
Monkes
liued
with
their
wiues
,
if
perhaps
they
had
been
married
before
.
But
no
maruaile
if
fleshly
Ministers
thinke
it
no
life
without
their
fleshly
mates
.
As
for
labouring
at
vacant
times
,
it
was
alwaies
,
and
is
to
this
day
in
practise
among
many
religions
.
If
other
do
in
good
studies
,
writing
or
teaching
,
imploy
that
time
of
labour
,
no
doubt
but
they
do
farre
better
.
speaker
A.
W.
He
may
and
must
leaue
all
,
if
need
be
.
It
was
sufficient
for
Master
Perkins
purpose
,
to
shew
that
our
goods
,
in
some
cases
,
might
bee
forsaken
,
though
pouertie
might
not
bee
drawne
vpon
vs
,
by
any
proud
vow
of
supposed
perfection
.
He
doth
not
condemne
those
Monkes
,
though
he
thinks
many
things
they
vsed
not
warrantable
.
The
report
was
(
as
[
](A15735-e112330-b)k
k
Lib.
1.
cap.
14.
Zozomen
saith
)
that
Ammon
the
Monk
of
Egypt
,
by
the
importunitie
of
his
friends
,
married
a
wife
,
though
hee
neuer
companied
with
her
.
Which
how
he
might
with
good
conscience
refuse
,
being
married
,
let
them
iudge
that
reade
what
the
[
](A15735-e112360-b)l
l
1.
Cor.
7.
3.
4.
〈◊〉
Apostle
writes
of
this
matter
;
yet
(
as
they
say
)
he
liued
with
her
eighteene
yeeres
in
that
course
,
before
she
was
brought
into
the
liking
of
a
Monkish
life
.
But
belike
it
was
lawfull
then
for
them
to
marrie
,
and
no
man
can
excuse
this
Ammon
of
great
sinne
,
that
would
aduenture
to
marrie
one
,
of
whose
continencie
and
willingnes
to
conteine
,
hee
could
haue
no
knowledge
before
marriage
.
Other
Monkes
that
were
married
ere
they
became
Monkes
,
could
not
vow
without
consent
of
their
wiues
.
If
labouring
at
vacant
times
be
in
practise
among
many
religions
(
as
indeed
there
is
a
multitude
of
religions
among
you
Papists
)
it
is
but
a
worke
of
supererogation
aboue
their
calling
;
for
their
profession
is
idlenesse
.
But
that
this
will
not
serue
the
turne
,
[
](A15735-e112390-b)m
m
De
oper.
monach.
c.
17.
Austin
sheweth
directly
,
enioyning
it
as
a
matter
of
necessitie
.
speaker
D.
B.
P.
In
defence
of
the
Catholike
party
,
M.
Perkins
hath
not
a
word
,
wherfore
I
will
briefly
supplie
his
want
and
proue
it
to
be
very
gratefull
to
God
to
sell
all
,
and
giue
it
to
the
poore
.
I
omit
the
example
of
our
blessed
Sauiour
,
(
who
would
not
haue
any
poore
cottage
of
his
own
,
so
much
as
to
rest
his
head
in
,
but
would
wholy
liue
of
almes
)
and
come
vnto
his
heauenly
doctrine
.
He
teacheth
a
yong
man
whom
he
loued
,
in
flat
words
,
That
if
he
would
be
perfect
,
he
should
Matth.
19.
go
and
sell
all
he
had
,
and
giue
it
to
the
poore
,
and
come
and
follow
him
,
and
then
should
haue
a
treasure
in
heauen
.
These
words
are
so
expresse
and
euident
,
that
there
can
be
but
one
way
to
shift
from
them
,
which
M.
Perkins
fl●eth
vnto
pag
,
244.
to
wit
,
that
these
words
were
only
meant
vnto
that
young
man
,
and
not
to
be
applied
vnto
any
others
,
no
more
than
those
words
to
Abraham
of
sacrificing
his
sonne
Isaac
.
But
this
seely
shift
of
our
poore
Protestants
is
confuted
,
manifestly
in
the
same
Chapter
of
S.
Matthew
,
where
a
little
after
S.
Peter
saith
.
Lord
,
behold
we
haue
left
all
things
,
and
haue
followed
thee
,
what
reward
shall
we
therefore
haue
:
We
haue
done
(
as
S.
Ierome
expoundeth
it
,
and
the
very
sequele
of
the
text
doth
plainly
require
)
that
which
thou
commandest
in
the
words
before
,
to
that
yong
man
.
What
answere
made
our
Sauiour
?
That
his
commandement
was
only
meant
vnto
that
young
man
,
and
that
they
had
done
foolishly
in
so
doing
?
nothing
lesse
,
but
promiseth
that
they
shall
therefore
sit
with
him
in
twelue
seats
,
iudging
the
twelue
tribes
of
Israel
.
And
that
whosoeuer
would
forsake
Father
,
Mother
,
Lands
,
Goods
,
&c.
for
his
sake
,
should
receiue
an
hundreth
fold
,
and
possesse
life
euerlasting
.
Can
any
thing
be
more
plaine
out
of
the
word
of
God
it selfe
,
than
that
,
not
this
or
that
man
,
but
whosoeuer
shall
forsake
all
for
Christ
,
doth
verie
blessedly
?
speaker
A.
W.
If
this
be
the
best
supplie
that
can
be
made
,
who
can
iustly
blame
Master
Perkins
for
saying
nothing
in
defence
of
your
Popish
partie
?
For
if
all
you
offer
to
prooue
were
granted
you
,
all
were
nothing
to
the
purpose
.
Say
it
bee
gratefull
to
God
to
sell
all
and
giue
it
to
the
poore
:
doth
it
follow
hereupon
,
that
therefore
it
is
lawfull
to
vow
wilfull
pouertie
,
as
a
state
of
perfection
?
I
trow
not
.
But
that
is
the
question
betwixt
vs
.
You
might
haue
done
well
to
omit
it
indeede
,
being
so
little
to
the
matter
.
For
what
kinde
of
conclusion
call
you
this
?
Our
Sauiour
would
not
haue
any
poore
cottage
of
his
owne
:
Therefore
pouertie
may
be
vowed
as
a
state
of
perfection
:
or
therefore
it
is
greater
perfection
to
haue
no
house
,
than
to
haue
one
.
Our
Sauiour
being
to
trauell
from
place
to
place
,
both
for
the
preaching
of
the
Gospell
,
and
his
owne
safetie
,
thought
it
not
conuenient
to
haue
any
certaine
dwelling
place
:
yet
your
Monkes
,
Friers
and
Nunnes
haue
,
and
those
the
pleasantest
and
richest
for
the
soile
and
ayre
,
that
can
be
found
in
the
whole
countries
where
they
are
.
But
what
did
our
Sauiour
sell
,
that
he
might
thereby
fall
into
wilfull
pouertie
?
His
example
helps
you
not
:
let
vs
see
his
doctrine
,
he
teacheth
a
yong
man
,
you
say
,
whom
he
loued
,
that
if
he
would
be
perfect
,
he
should
sell
all
he
had
and
giue
it
to
the
poore
,
and
follow
him
,
and
then
he
should
haue
treasure
in
heauen
.
First
for
our
Sauiours
louing
him
,
which
yet
[
](A15735-e112650-b)n
n
Matth.
19.
21
Matthew
records
not
,
but
[
](A15735-e112670-b)o
o
Marc.
10.
21.
Marke
,
who
leaues
out
that
clause
of
being
perfect
,
it
is
more
then
plaine
,
that
this
cannot
be
vnderstood
of
any
speciall
loue
.
For
neither
did
the
man
beleeue
in
him
,
as
the
Messiah
,
and
he
was
falsely
conceited
of
his
owne
righteousnes
,
than
which
nothing
is
a
greater
hinderance
to
saluation
,
and
therefore
nothing
lesse
beloued
by
our
Sauiour
Christ
.
This
loue
therefore
signifies
not
an
approbation
of
his
vaine
brag
,
or
a
desire
of
making
him
perfit
,
but
either
a
pittying
of
his
conceit
,
or
some
kind
gesture
vsed
towards
him
:
which
later
signification
especially
both
the
[
](A15735-e112690-b)p
p
See
●●nius
on
Marc.
10.
21.
Greeke
and
Syriake
words
will
well
admit
.
Secondly
I
answere
,
that
our
Sauiour
doth
not
intend
to
shew
him
how
he
may
be
perfect
,
but
by
vrging
him
to
sell
that
he
had
,
meanes
to
discouer
his
want
of
loue
to
God
,
and
his
neighbour
.
That
he
meant
not
to
perswade
him
to
any
perfection
,
it
is
euident
.
First
,
because
no
man
,
without
true
faith
,
which
this
Iusticiary
wanted
,
can
come
any
thing
neere
to
perfection
.
Secondly
,
for
that
a
man
may
[
](A15735-e112710-b)q
q
1.
Cor.
13
,
2.
sell
all
that
he
hath
,
&c.
and
yet
not
be
perfect
.
For
single
life
,
in
your
account
,
is
a
matter
of
no
small
perfection
.
But
our
Sauiour
would
make
his
vanitie
in
the
opinion
of
his
owne
righteousnes
,
apparant
to
him
and
other
,
as
it
fell
out
indeed
.
For
refusing
to
obey
him
in
that
matter
,
he
bewrayed
his
couetousnes
,
which
he
preferd
before
following
our
Sauiour
,
whom
he
acknowledged
to
be
a
worthie
teacher
,
and
before
the
loue
of
his
brethren
.
Lastly
I
say
,
the
chiefe
point
of
perfection
here
mentioned
is
not
selling
of
our
goods
,
but
following
of
Christ
,
which
is
a
dutie
[
](A15735-e112720-b)r
r
Luc.
9.
23.
belonging
to
all
Christians
,
so
that
without
it
no
man
is
a
Christian.
In
the
following
of
Christ
by
the
works
of
charity
(
saith
your
[
](A15735-e112740-b)s
s
Lyra
ad
Matth.
19.
21.
glosse
)
perfection
consists
principally
in
wilfull
pouertie
,
but
as
in
the
beginning
,
by
way
of
renouncing
that
which
hinders
,
and
disposing
of
vs
,
because
by
it
the
care
of
temporall
things
is
taken
away
,
which
hinders
the
soule
from
the
loue
of
God
,
and
the
soule
is
fitted
to
free
contemplation
of
God
.
To
sell
all
and
giue
to
the
poore
sufficeth
not
to
perfection
(
saith
[
](A15735-e112760-b)t
t
Libr.
3.
ad
Matth.
19.
Ierome
)
vnlesse
after
the
despising
of
riches
we
follow
Christ
,
that
is
,
leauing
euill
do
good
.
And
after
,
Many
leaue
riches
,
but
not
follow
our
Lord
.
He
followes
our
Lord
who
doth
imitate
him
,
and
treads
in
his
steps
.
And
againe
afterward
,
Because
it
sufficeth
not
to
leaue
,
he
addes
that
which
is
perfect
,
and
haue
followed
me
.
So
that
this
is
no
state
of
perfection
,
but
rather
a
remedie
against
our
being
drawen
away
from
following
Christ
,
which
was
as
necessary
to
saluation
both
before
and
vnder
the
law
,
as
it
is
now
in
this
light
of
the
Gospell
:
and
if
without
wilfull
pouerty
it
cannot
be
done
,
doubtles
neither
those
worthies
of
the
former
ages
,
Abraham
,
Moses
,
Dauid
,
&c.
could
follow
Christ
in
duties
of
charitie
,
and
we
not
only
may
,
but
must
sell
all
we
haue
,
that
we
may
follow
him
.
It
was
spoken
and
intended
only
to
that
yong
man
;
neither
doth
Peter
say
that
the
Apostles
had
sold
all
,
and
giuen
it
to
the
poore
,
which
is
no
where
recorded
of
them
in
the
scriptures
,
but
that
they
had
forsaken
all
and
followed
him
,
that
is
,
had
left
their
ordinarie
callings
(
by
which
in
likelyhood
they
might
haue
thriuen
)
to
attend
vpon
our
Sauiour
,
and
to
be
employed
in
his
seruice
.
And
to
the
following
of
Christ
either
only
or
specially
doth
that
of
Ierome
belong
.
Peter
speakes
confidently
(
saith
[
](A15735-e112850-b)u
u
Libr.
3.
ad
Matth.
19.
Ierome
)
we
haue
left
all
.
And
because
it
is
not
sufficient
only
to
leaue
,
he
addes
that
,
which
is
perfect
,
And
haue
followed
thee
,
we
haue
done
that
[
](A15735-e112870-b)x
x
Quod
iussisti
.
Mat.
4.
19.
22.
thou
commaundest
,
that
is
,
we
haue
giuen
ouer
the
hope
of
our
increase
in
worldly
riches
rather
then
we
would
not
serue
thee
.
But
by
the
way
let
me
put
you
in
mind
,
if
you
will
needs
haue
that
speech
of
Ieromes
belong
to
wilful
pouerty
,
you
must
needs
make
it
a
commandement
by
your
owne
interpretation
.
It
is
not
only
a
counsaile
but
a
commandement
,
that
euery
man
should
forsake
his
goods
rather
then
his
profession
of
Christianitie
,
or
any
speciall
dutie
,
to
which
God
shall
call
him
.
If
any
man
(
saith
our
[
](A15735-e112920-b)y
y
Luc.
14.
26.
Sauiour
)
come
to
me
,
and
hate
not
his
father
,
and
mother
,
and
wife
,
and
children
,
and
brethren
,
and
sisters
,
and
his
owne
life
also
,
he
cannot
be
my
disciple
.
speaker
D.
B.
P.
And
if
need
were
,
I
could
cite
most
of
the
auncient
Fathers
,
teaching
those
words
of
Christ
,
Goe
and
sell
all
,
to
be
an
heauenly
counsell
giuen
generally
vnto
all
.
S.
Antonie
tooke
them
spoken
to
him
,
In
vita
eius
apud
Athanas.
S.
Augustine
to
him
:
Ad
Hilarium
.
To
omit
latter
religious
Epist.
89.
men
,
I
will
only
cite
S.
Jerom
who
doth
briefely
both
declare
our
Catholike
doctrine
,
and
shewes
also
who
was
the
Author
of
the
Protestants
opinion
,
saying
thus
:
To
that
which
thou
affirmest
,
that
they
do
better
,
who
Lib.
cont.
Vigilant
.
vse
their
goods
,
and
doe
by
little
and
little
distribute
to
the
poore
,
the
profits
of
their
possessions
,
then
others
who
selling
them
,
giue
all
at
once
,
not
I
,
but
our
Lord
shall
answere
:
Jf
thou
wilt
be
perfect
,
goe
and
sell
all
thou
hast
and
giue
it
to
the
poore
.
Christ
speaketh
to
him
that
will
be
perfect
(
not
to
the
young
man
only
)
who
with
the
Apostles
,
forsooke
both
Father
shippe
and
nettes
:
That
which
thou
Vigilantius
commendest
,
obtaineth
the
second
and
third
degree
:
so
that
the
first
(
which
is
to
sell
all
at
once
)
be
preferred
before
the
second
and
third
:
Which
is
,
to
giue
by
little
and
little
,
the
fruit
of
our
reuenues
to
the
poore
.
speaker
A.
W.
The
authoritie
of
the
antient
writers
is
lessened
by
the
knowledge
of
the
ground
they
built
vpon
,
which
was
a
misconceit
of
our
Sauiours
speech
,
begun
at
the
first
by
some
man
,
who
did
not
sufficiently
waigh
the
place
,
and
continued
from
one
to
another
,
without
any
due
examination
,
till
it
had
got
such
strength
,
that
it
carried
away
the
best
learned
,
who
contemning
the
world
,
were
easily
perswaded
to
thinke
themselues
to
be
in
an
estate
of
perfection
.
speaker
D.
B.
P.
I
might
confirme
this
sormer
argument
with
the
example
of
the
sore●●ide
best
Christians
,
who
hauing
possessions
and
lands
,
sold
all
and
Act.
〈◊〉
.
brought
the
price
of
them
,
and
laid
it
at
the
Apostles
feete
:
and
more
yet
enforce
it
by
the
fact
of
Ananias
and
Saphira
,
his
wife
,
who
hauing
sold
all
theirs
,
presented
but
part
of
the
money
vnto
the
Apostles
,
and
reserued
the
rest
vnto
themselues
.
Belike
they
were
of
M.
Perkins
his
minde
,
that
it
is
better
to
giue
then
to
receiue
,
and
therefore
kept
part
to
that
purpose
;
but
they
therefore
were
both
punished
with
present
death
:
Which
proueth
inuincibly
,
both
how
laudable
it
is
to
sell
all
,
and
how
dangerous
to
halte
in
such
holy
workes
.
But
to
auoid
prolixitie
,
I
do
but
point
at
the
places
:
And
that
Ananias
;
as
the
●est
had
promised
this
to
God
(
which
is
a
Vow
)
it
appeareth
in
the
text
,
where
it
is
said
,
that
he
lyed
not
vnto
men
,
but
vnto
God
,
in
not
per●orming
his
promise
.
And
here
we
deduce
very
cleerely
,
that
such
a
Vow
is
much
pleasing
vnto
God
,
thus
:
That
which
is
commended
by
our
Sauiours
owne
both
example
and
doct●ine
,
and
was
practised
by
the
Apostles
and
most
holie
Christians
,
that
may
be
Vowed
verie
laudablie
:
but
to
sell
all
and
giue
it
to
the
poore
is
such
.
speaker
A.
W.
The
example
of
those
Christians
is
nothing
to
the
purpose
,
who
vpon
speciall
occasion
made
their
goods
common
to
the
vse
of
the
whole
Church
in
Ierusalem
;
yet
[
](A15735-e113270-b)z
z
Act.
2.
4.
is
it
not
said
of
them
,
that
they
sold
all
they
had
;
yea
the
contrary
may
reasonably
be
gathered
by
the
facts
of
[
](A15735-e113280-b)a
a
Act.
4.
37.
Barnabas
and
[
](A15735-e113300-b)b
b
Act.
5.
1.
Ananias
,
of
whom
it
is
recorded
,
that
they
sold
each
of
them
a
possession
that
he
had
,
and
laid
downe
the
money
at
the
Apostles
feete
.
Now
to
imagin
that
they
had
no
other
goods
and
chattels
but
that
land
,
nor
any
moueables
,
is
a
conceit
vnwarrantable
by
any
reason
.
Ananias
and
Sapphiras
mind
was
to
make
a
shew
of
more
bountie
then
they
had
any
will
to
performe
.
That
they
had
made
any
vow
,
or
promise
to
God
of
any
such
sale
,
cannot
be
prooued
by
the
text
,
but
rather
the
contrary
,
because
the
Apostle
Peter
saith
,
that
it
was
in
his
choyce
before
he
sold
it
,
whether
he
would
sell
it
or
no
,
and
that
after
he
had
sold
it
,
it
was
in
his
owne
power
,
viz.
to
giue
all
,
or
halfe
of
it
as
he
thought
good
.
The
lye
he
made
was
to
say
that
he
had
brought
in
all
the
money
he
sold
it
for
,
whereas
he
kept
back
part
.
I
haue
stood
the
longer
vpon
this
argument
,
because
you
bring
no
more
but
this
,
and
thinke
this
vnanswerable
.
Therefore
also
beside
your
custome
you
draw
it
into
a
Syllogisme
now
at
the
last
.
-
That
(
say
you
)
which
is
commaunded
by
our
Sauiours
owne
example
and
doctrine
,
and
was
practised
by
the
Apostles
,
and
most
holy
Christians
,
that
may
be
vowed
very
laudably
:
-
But
to
sell
all
,
and
giue
it
to
the
poore
is
such
:
-
Therefore
it
may
be
vowed
very
laudably
.
I
denie
your
proposition
,
because
some
things
haue
bin
commended
and
practised
by
our
Sauiour
,
his
Apostles
,
and
other
holy
Christians
,
of
which
a
man
may
not
make
a
vow
.
For
example
,
both
he
and
they
haue
commended
,
and
indured
persecution
for
the
Gospell
:
yet
doth
it
not
follow
that
therefore
a
man
may
wilfully
by
a
vow
bring
persecution
vpon
himselfe
,
as
by
the
vow
of
pouertie
you
cast
your selues
into
a
state
of
beggery
.
Your
assumption
also
is
false
.
Neither
our
Sauiour
,
his
Apostles
,
nor
other
holy
Christians
(
I
speake
of
the
examples
you
bring
out
of
the
Acts
)
haue
practised
any
such
matter
,
as
in
my
former
answers
it
hath
appeared
.
To
which
I
adde
yet
further
,
that
they
in
the
Acts
so
gaue
that
they
did
giue
,
that
themselues
had
their
reliefe
out
of
it
,
if
neede
required
,
as
well
as
any
other
.
Of
the
conclusion
I
say
,
that
it
containes
not
the
whole
matter
in
question
betwixt
vs
,
though
it
be
rightly
drawne
from
the
premisses
.
For
though
we
should
graunt
that
vowes
of
selling
all
and
giuing
it
to
the
poore
may
laudably
be
made
(
which
is
false
)
yet
is
it
not
proued
,
that
a
man
may
vow
wilfull
pouertie
,
and
refuse
to
possesse
any
worldly
goods
.
They
in
the
Acts
,
if
they
gaue
all
away
,
which
is
al
-
made
in
our
Creation
,
we
remember
nothing
of
it
,
nor
neuer
heard
speake
of
it
by
any
good
author
,
not
that
we
make
,
or
renew
any
Vowes
when
we
receiue
the
blessed
Sacrament
.
These
be
but
nouelties
of
words
,
and
the
rauing
of
some
decayed
wits
.
speaker
A.
W.
You
vtterly
mistake
Master
Perkins
,
for
he
makes
not
comparison
betwixt
your
accompt
of
baptisme
,
and
ours
,
but
betwixt
your
estimation
of
the
vow
in
Baptisme
,
and
these
other
3.
vowes
deuised
by
your selues
.
And
though
with
you
the
couenant
in
baptisme
be
no
vow
,
yet
with
[
](A15735-e113520-b)c
c
Ad
Psalm
.
75
S.
Austin
it
is
.
What
must
we
vow
?
saith
he
vpon
that
place
which
you
alleage
to
prooue
the
lawfulnes
of
vowing
.
He
answers
,
to
beleeue
in
him
,
to
hope
for
euerlasting
life
of
him
,
to
liue
well
,
according
to
a
common
manner
of
liuing
well
.
The
vow
in
our
creation
Master
Perkins
calls
the
bond
,
by
which
we
are
tyed
to
obedience
in
respect
that
we
hold
all
we
haue
of
God
by
creation
.
As
the
benefits
sealed
to
vs
in
Baptisme
are
renewed
in
the
Lords
supper
,
euery
time
we
receiue
it
;
so
by
vs
in
like
sort
the
promise
or
vow
made
in
baptisme
is
also
to
be
renewed
,
which
is
implied
in
that
name
of
the
sacrament
,
which
signifieth
[
](A15735-e113580-b)d
d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
thanksgiuing
.
The
ninth
point
.
Of
Jmages
.
Our
consent
.
speaker
W.
P.
Conclus
.
I.
We
acknowledge
the
ciuill
vse
of
images
as
freely
and
truely
as
the
church
of
Rome
doth
.
By
ciuill
vse
I
vnderstand
,
that
vse
which
is
made
of
them
in
the
common
societies
of
men
,
out
of
the
appointed
places
of
the
solemne
worship
of
God
.
And
this
to
be
lawfull
,
it
appeareth
because
the
artes
of
painting
and
grauing
are
the
ordinance
of
God
:
and
to
be
skilfull
in
them
is
the
gift
of
God
,
as
the
example
of
Bozaleel
,
and
Aholiab
declare
,
Exod.
35.
30.
This
vse
of
Images
may
bee
in
sundrie
thinges
.
I.
In
the
adorning
and
setting
forth
of
buildings
;
thus
Salomon
beautified
his
throne
with
the
image
of
lions
.
And
the
Lord
commaunded
his
temple
to
bee
adorned
with
the
images
of
palme
trees
,
of
pomegranates
,
of
bulles
,
cherubes
,
and
such
like
.
II.
It
serues
for
the
distinction
of
coynes
:
according
to
the
practise
of
Emperours
and
princes
of
all
nations
.
When
Christ
was
asked
,
Matth.
22.
whether
it
was
lawful
to
giue
tribute
to
Cesar
or
no
?
he
called
for
a
penny
and
said
,
whose
Image
or
superscription
is
this
?
they
said
,
Cesars
:
he
then
said
,
giue
to
Cesar
the
things
that
are
Cesars
:
not
condemning
but
approuing
the
stampe
or
image
vpon
his
coyne
.
And
though
the
Iewes
were
forbidden
to
make
images
in
way
of
representation
,
or
worship
of
the
true
God
:
yet
the
Sycle
of
the
sanctuarie
,
which
they
vsed
,
specially
after
the
time
of
Moses
,
was
stamped
with
the
image
of
the
Almon
tree
,
and
the
potte
of
Manna
.
III.
Images
serue
to
keepe
in
memorie
friendes
deceased
whom
we
reuerence
.
And
it
is
like
,
that
hence
came
one
occasion
of
the
images
that
are
now
in
vse
in
the
Roman
church
.
For
in
the
daies
after
the
Apostles
men
vsed
priuately
to
keepe
the
pictures
of
their
friendes
departed
:
and
this
practise
after
crept
into
the
open
congregation
:
and
at
last
,
superstition
getting
heade
,
images
began
to
be
worshipped
.
Conclus
.
II.
We
hold
the
historicall
vse
of
images
to
be
good
and
lawfull
:
and
that
is
,
to
represent
to
the
eye
the
actes
of
histories
,
whether
they
bee
humane
,
or
diuine
:
and
thus
we
thinke
the
histories
of
the
Bible
may
be
painted
in
priuate
places
.
Conclus
.
III.
In
one
case
it
is
lawfull
to
make
an
image
to
testifie
the
presence
or
the
effects
of
the
Maiestie
of
God
,
namely
when
God
himselfe
giues
any
speciall
commaundement
so
to
doe
.
In
this
case
Moses
made
and
erected
a
brasen
serpent
,
to
bee
a
type
,
signe
,
or
image
to
represent
Christ
crucified
.
Ioh.
3.
14.
And
the
Cherubs
ouer
the
mercie
seat
serued
to
represent
the
Maiestie
of
God
,
to
whom
the
Angels
are
subiect
.
And
in
the
second
commandement
it
is
not
simply
said
,
Thou
shalt
not
make
a
grauen
image
:
but
with
limitation
,
Thou
shalt
not
make
to
thy selfe
,
that
is
,
on
thine
owne
head
,
vpon
thine
owne
will
and
pleasure
.
speaker
D.
B.
P.
Christians
(
saith
M.
Perkins
in
his
first
conclusion
)
vsed
priuately
to
keepe
the
Pictures
of
their
friends
departed
;
which
afterward
(
saith
he
)
by
abuse
came
to
be
set
in
Churches
and
worshipped
.
This
by
the
way
is
a
very
wil●ull
peruerting
of
those
words
(
to
thy selfe
)
which
cannot
signifie
,
but
,
to
thine
owne
vse
,
that
is
,
to
adore
them
,
as
is
plainely
deelared
in
the
text
following
.
speaker
A.
W.
It
is
no
small
aduantage
that
you
take
by
reporting
Master
Perkins
words
as
please
you
.
Here
(
as
also
otherwhere
)
you
set
them
downe
by
halues
,
as
if
he
certainely
affirmed
that
,
which
he
doth
but
gather
by
likelyhood
.
It
is
like
(
saith
he
)
that
hence
came
one
occasion
of
the
images
that
are
now
in
vse
in
the
Romane
Church
.
speaker
W.
P.
The
most
that
any
indifferent
man
can
make
of
it
,
is
,
but
a
mistaking
of
the
true
sense
,
vnlesse
he
be
able
to
prooue
that
Master
Perkins
knew
the
meaning
to
be
otherwise
,
which
is
not
to
be
thought
of
any
man
vpon
a
bare
presumption
.
It
may
be
also
he
did
rather
so
expound
it
,
because
in
[
](A15735-e113970-b)e
e
Iudg.
2.
19.
Psal.
106.
29.
39
diuers
places
of
scripture
where
the
Iewes
idolatry
is
reprooued
,
they
are
charged
to
haue
followed
their
owne
[
](A15735-e113980-b)f
f
Adinuentiones
.
inuentions
,
as
your
Latine
translates
.
IV.
The
right
images
of
the
new
Testament
,
which
we
hold
and
acknowledge
,
are
the
doctrine
and
preaching
of
the
Gospell
,
and
all
things
that
by
the
word
of
God
pertaines
thereto
.
Gal.
3.
Who
hath
bewitched
you
that
ye
should
not
obey
the
truth
to
whom
Iesus
Christ
was
before
described
in
your
sight
and
among
you
crucified
.
Hence
it
followes
that
the
preaching
of
the
word
is
as
a
most
excellent
picture
in
which
Christ
with
his
benefits
are
liuely
represented
vnto
vs
.
And
we
dissent
not
from
Origen
.
contra
Ce●s
.
lib.
8.
who
saith
,
We
haue
no
images
framed
by
any
base
worke
,
but
by
such
as
are
brought
forth
and
framed
by
the
word
of
God
,
namely
patterns
of
vertue
,
and
frames
resembling
Christians
.
He
meanes
that
Christians
themselues
are
the
images
of
Christians
.
speaker
D.
B.
P.
These
be
metaphoricall
Pictures
,
not
belonging
to
this
purpose
:
for
it
is
one
thing
to
describe
in
words
,
another
to
expresse
in
liuely
colours
,
and
lineaments
.
speaker
A.
W.
[
](A15735-e114090-b)g
g
Concil.
Constantinop
.
vniuers.
7.
Actione
6.
These
are
the
onely
pictures
that
we
need
,
Preaching
of
the
Word
,
administring
of
the
Sacraments
,
and
considering
the
liues
of
the
true
Saints
,
as
they
are
recorded
in
the
Scripture
,
and
offer
themselues
to
our
knowledge
,
by
good
histories
and
daily
sight
.
speaker
D.
B.
P.
These
conclusions
containe
,
as
M.
Perkins
affirmeth
,
the
doctrine
of
the
Church
of
England
;
which
I
would
beleeue
,
if
I
did
not
see
the
Magistrats
publikely
to
take
away
Pictures
from
Catholiks
,
to
teare
and
burne
them
,
which
were
kept
but
in
priuate
places
:
yea
,
their
more
seruent
disciples
,
cannot
abide
a
Crosse
standing
by
the
high
way
side
,
or
in
any
,
neuer
so
profane
a
place
,
but
either
they
bea●e
and
hale
them
down
,
or
most
despitefully
deface
them
:
bewraying
indeed
vnto
all
moderate
men
,
their
cankered
stomaks
against
him
that
died
on
the
Crosse
:
who
He
will
consound
you
Idolaters
.
will
one
day
(
w●on
he
pleaseth
)
confound
them
.
But
to
couer
this
their
malice
,
they
cast
ouer
it
the
mantle
of
zeale
,
saying
that
the
Papists
make
them
their
Gods
,
and
that
therefore
they
are
to
be
abolished
.
speaker
A.
W.
Against
which
of
the
former
conclusions
is
the
practise
of
the
Magistrate
,
that
you
should
denie
that
to
be
our
doctrine
,
because
of
this
?
Not
against
the
first
,
nor
the
second
.
For
both
we
our selues
vse
them
for
ornament
,
and
remembrance
,
and
all
your
Papists
,
you
speake
of
,
to
religious
purposes
.
Not
against
the
third
:
For
you
haue
no
image
that
God
hath
appointed
to
bee
made
:
much
lesse
against
the
fourth
,
which
allowes
none
of
your
Images
.
It
would
haue
becommed
you
therefore
to
forbeare
both
the
accusing
of
the
Magistrate
,
for
doing
against
our
doctrine
,
and
the
condemning
of
our
doctrine
,
as
being
other
than
it
is
.
For
the
people
,
though
many
amongst
them
iustly
mislike
crosses
,
because
they
are
by
you
ordinarily
abused
to
Idolatrie
;
yet
I
thinke
you
can
bring
few
examples
of
any
such
disorderly
course
,
and
I
am
perswaded
none
at
all
,
which
the
Magistrate
hath
not
corrected
.
speaker
A.
W.
O
men
blinded
with
spite
against
true
deuotion
.
We
Catholikes
are
a
thousand
times
morezealous
of
the
true
honor
of
the
liuing
God
,
than
D.
B.
P.
These
rhetoricall
explanations
proue
nothing
.
You
dwell
by
ill
neighbours
.
any
Protestants
euer
were
or
will
be
:
And
that
small
reuerence
which
we
yeeld
vnto
Images
,
is
more
different
from
the
honor
and
obedience
due
vnto
Almighty
God
,
than
the
cope
of
heauen
is
distant
from
the
center
of
the
earth
.
You
zealous
of
the
true
honour
of
the
liuing
God
,
whose
glorie
you
turne
into
the
likenes
of
a
mortall
man
,
and
of
a
pigeon
?
whom
you
dishonor
by
stockes
and
stones
?
whom
you
crush
vp
into
a
baggage
wafer
cake
?
whom
you
deuoure
and
swallow
downe
into
your
bellies
,
and
cast
out
into
a
place
not
fit
to
be
named
?
There
neuer
was
the
like
senselesse
and
barbarous
Idolatrie
among
the
Gentiles
.
If
some
reuerence
you
giue
be
small
,
some
againe
is
a
degree
at
the
least
aboue
that
,
as
[
](A15735-e114250-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
very
words
shew
.
But
tell
me
,
is
it
small
reuerence
to
giue
the
same
honour
to
the
image
,
which
belongs
to
the
partie
whose
image
it
is
?
Doe
you
not
worship
the
images
of
the
Trinitie
,
and
of
Christ
alone
,
with
diuine
worship
?
Are
not
you
they
who
maintaine
that
idolatrous
second
Councill
of
Nice
,
in
which
[
](A15735-e114270-b)i
i
Carol.
mag.
de
imag.
lib.
3.
cap.
17.
Constantine
Bishop
of
Constance
in
Cyprus
blasphemously
affirmed
,
that
he
receiued
and
embraced
honourable
,
holy
and
venerable
Images
,
according
to
that
seruice
of
adoration
,
which
he
gaue
to
the
consubstantiall
and
quickning
Trinitie
?
But
of
this
afterwards
.
speaker
D.
B.
P.
And
that
these
hotter
brethren
may
see
what
reason
M.
Perkins
had
to
allow
of
the
ciuill
and
historicall
vse
of
Images
:
I
thinke
it
expedient
to
note
here
,
how
in
the
purest
antiquitie
,
Images
were
made
and
respected
.
That
famous
Image
of
our
blessed
Sauiour
,
which
the
woman
cured
of
the
bloody
fl●xe
,
set
vp
in
Brasse
at
Caesarea
Philippi
.
vpon
a
Piller
of
Matth.
9.
stone
,
is
not
vnknown
vnto
any
that
haue
read
the
Ecclesiasticall
History
of
Eusebius
,
Lib.
7.
cap.
14.
And
how
God
did
approue
it
by
giuing
vertue
vnto
an
herbe
when
it
did
grow
,
to
touch
the
hem
of
that
Picture
,
to
cure
all
manner
of
diseases
.
Which
Image
,
Eusebius
himselfe
did
see
standing
vntill
his
daies
,
which
was
●300
yeeres
agoe
,
as
he
there
testifieth
:
as
also
,
that
he
saw
diuers
others
,
namely
,
of
Saint
Peter
and
Paul
.
speaker
A.
W.
This
goodly
statue
being
most
memorable
both
for
antiquitie
of
it
,
being
made
our
Sauiour
yet
liuing
,
and
for
the
miracles
wrought
by
that
herbe
,
growing
at
the
foot
of
it
,
Iulian
the
Apostata
for
malice
against
our
Sauiour
,
caused
to
be
broken
downe
,
and
set
vp
his
owne
Image
in
the
place
of
it
:
but
his
was
presently
with
lightning
and
thunder
from
heauen
consumed
into
ashes
,
and
our
Sauiours
,
by
the
Christians
Lib.
5.
hist.
cap.
20.
carried
into
their
Church
,
as
witnesseth
Sozomenus
.
Eusebius
deliuers
that
storie
as
a
matter
of
report
,
not
knowledge
:
They
say
that
her
house
is
yet
to
be
seene
,
and
that
admirable
monuments
of
that
benefit
our
Sauiour
bestowed
vpon
her
,
are
yet
remaining
.
And
it
is
worth
the
obseruing
,
that
Eusebius
makes
a
difference
betwixt
that
which
he
knew
by
the
Gospell
,
and
that
which
he
heard
by
report
.
Of
her
healing
by
our
Sauiour
Christ
he
speaketh
thus
:
Whom
we
know
by
the
holy
Gospels
,
that
our
Sauiour
freed
from
her
disease
.
Of
her
dwelling
at
Caesarea
Philippi
,
of
her
house
,
and
that
Image
,
with
the
hearbe
and
vertue
of
it
:
[
](A15735-e114520-b)k
k
Ferunt
.
They
say
,
of
the
Image
also
in
particular
,
they
say
this
statue
hath
the
image
of
Iesus
.
Neither
doth
he
affirme
,
that
he
saw
it
himselfe
:
It
remained
also
(
saith
Eusebius
)
vntill
our
times
,
as
it
may
be
seene
of
them
that
goe
into
that
Citie
.
But
I
wonder
at
your
confidence
,
that
euer
you
would
adde
a
word
of
the
Images
of
Peter
and
Paul
;
Eusebius
report
and
iudgement
being
in
that
very
place
against
your
opinion
of
Images
.
Let
vs
heare
himselfe
speake
:
It
may
not
seeme
strange
(
saith
Eusebius
presently
vpon
the
former
words
)
that
such
of
the
Gentiles
as
were
cured
by
our
Sauiour
did
these
things
:
seeing
wee
haue
seene
the
Images
of
his
Apostles
,
viz.
of
Paul
and
Peter
,
and
of
Christ
himselfe
kept
painted
in
tables
:
because
the
ancients
,
by
an
heathenish
custome
of
the
Gentiles
,
were
w●nt
in
that
manner
to
honour
those
whom
they
counted
their
preseruers
.
This
woman
being
a
Heathen
,
and
perhaps
conuerted
,
in
her
ignorance
did
like
the
rest
of
the
Heathen
.
The
miracle
was
receiued
,
and
deliuered
by
Eusebius
only
vpon
report
;
of
the
continuance
whereof
,
with
the
Images
enduring
,
he
saith
nothing
.
But
in
this
case
I
will
onely
put
you
in
minde
of
that
,
which
[
](A15735-e114640-b)l
l
Gab●
.
Biel
in
can
.
〈◊〉
lee
.
49.
one
of
your
owne
schoolmen
writes
concerning
such
miracles
,
that
they
are
wrought
often
times
by
the
operation
of
Diuels
,
to
deceiue
the
inordinate
worshippers
of
such
Images
,
God
permitting
,
and
the
infidelitie
of
men
necessarily
requiring
it
.
Such
might
this
be
,
if
there
were
any
such
.
[
](A15735-e114670-b)m
m
Sozom.
hist.
lib.
5.
cap.
20.
Sozomen
notes
in
his
preface
to
the
storie
,
that
this
destroying
of
Iulians
image
,
shewed
the
power
of
Christ
,
and
his
anger
against
Iulian
:
but
this
prooues
not
that
our
Sauiour
had
any
liking
of
the
Image
;
it
was
Iulians
malice
,
as
your selfe
call
it
,
that
prouoked
our
Sauiour
,
not
the
respect
of
the
Image
.
The
latter
part
you
report
very
craftily
,
as
if
the
Christians
had
set
vp
that
Image
in
their
Church
:
but
Sozomen
saith
not
so
;
onely
he
telleth
vs
,
that
when
the
Gentiles
had
dragged
it
to
peeces
,
the
Christians
gathered
vp
the
peeces
,
and
laid
them
vp
in
their
Church
;
where
they
were
kept
till
the
time
of
his
writing
.
speaker
D.
B.
P.
Another
Picture
of
our
Sauiours
visage
,
he
himselfe
is
reported
to
haue
sent
vnto
Abgarus
Prince
of
Edessa
,
as
witnesseth
Metaphrastes
In
vita
Constantini
,
Damascen
,
and
Euagrius
,
who
doth
in
the
same
chapter
rehearse
a
notable
miracle
,
wrought
by
the
same
Image
,
to
deliuer
Lib.
10.
de
imagi
.
Lib.
4.
hist.
cap.
28.
the
Towne
from
the
sacking
of
the
Persians
.
And
in
his
fift
booke
and
eighteenth
chapter
,
recordeth
another
miracle
done
by
the
Image
of
the
blessed
Virgin
Mary
in
a
prison
at
Antioch
.
speaker
A.
W.
The
[
](A15735-e114840-b)n
n
Damasc.
orthod.
fid.
lib.
4.
cap.
17.
chiefe
author
you
alleage
for
this
fable
,
writ
800.
yeeres
after
Christ
,
and
setteth
it
downe
but
[
](A15735-e114850-b)o
o
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
a
report
;
as
you
might
haue
seene
,
if
you
had
looked
in
him
;
which
by
[
](A15735-e114870-b)p
p
Damasc.
de
imagin
.
lib.
10.
the
wrong
quotation
,
it
should
seeme
you
did
not
.
[
](A15735-e114880-b)q
q
Lib.
1.
c.
13.
Eusebius
,
who
writ
the
Ecclesiasticall
historie
400.
yeeres
before
Damascen
,
and
set
downe
that
matter
out
of
the
record
of
Abgarus
owne
countrey
,
hath
not
one
word
of
any
such
Image
.
Yea
,
in
his
[
](A15735-e114920-b)r
r
Citante
Gregor.
Neocaes
.
in
Concil.
Nice
.
secundo
,
actione
6.
epistle
to
the
Empresse
Constantine
Augusta
,
who
writ
to
him
for
an
image
of
Christ
,
he
sheweth
that
her
desire
is
not
warrantable
,
and
discourses
that
matter
at
large
.
[
](A15735-e114940-b)s
s
Lib.
4.
c.
26.
Euagrius
another
of
your
authors
,
about
sixe
hundred
yeeres
after
Christ
,
telleth
such
a
storie
as
you
mention
;
not
vpon
his
own
,
but
Procopius
credit
,
who
liued
in
the
same
age
with
him
,
and
writ
that
miracle
by
the
report
of
I
know
not
[
](A15735-e114970-b)t
t
A
veteribus
commemorata
.
what
old
men
.
It
is
enough
to
discredit
it
,
that
Eusebius
maketh
no
mention
of
any
such
Image
,
though
he
writ
the
historie
of
that
matter
betwixt
our
Sauiour
and
Abgarus
at
large
;
and
that
,
as
I
said
before
,
out
of
the
records
of
Edessa
,
where
Abgarus
ruled
.
If
these
former
authors
cannot
procure
credit
to
that
storie
,
what
should
Simeon
Metaphrastes
doe
,
who
[
](A15735-e115030-b)u
u
Anno
950
Coccius
in
Thesauro
Catholico
.
came
some
hundreds
of
yeeres
after
Procopius
,
and
Euagrius
?
But
of
this
and
like
miracles
,
if
they
were
indeed
wrought
,
we
heard
Biels
iudgment
before
.
speaker
D.
B.
P.
The
third
Image
representing
our
blessed
Sauiour
,
is
said
to
haue
bin
made
by
Nicodemus
his
secret
Disciple
,
which
afterward
was
taken
by
the
Iewes
,
and
in
despight
of
Christ
,
was
crucified
,
and
to
their
confusion
,
much
blood
issued
out
of
it
.
This
history
is
in
the
●…orke
of
S.
Athanasius
that
sound
piller
of
the
Church
,
intituled
De
passione
imaginis
,
and
is
either
his
,
or
some
other
very
auncient
and
graue
writers
.
For
it
is
related
in
the
seauenth
generall
councell
.
Act.
4.
speaker
A.
W.
There
is
no
likelihood
that
Athanasius
would
record
any
such
storie
,
his
[
](A15735-e115190-b)x
x
Contr.
Gentes
seu
contra
idola
.
other
writings
are
so
directly
against
all
Idolatrie
.
But
which
of
the
two
copies
will
ye
ascribe
to
Athanasius
?
For
hee
that
reades
them
aduisedly
,
will
rather
take
them
for
two
seuerall
mens
doings
,
than
thinke
either
of
them
to
be
written
by
Athanasius
.
And
therefore
[
](A15735-e115220-b)y
y
Praefat.
in
Athanas.
Nanius
a
great
Doctor
of
Louaine
,
makes
no
bones
to
place
it
amongst
those
writings
,
which
are
none
of
Athanasiuses
:
neither
indeed
was
it
euer
knowne
,
till
that
idolatrous
second
Councill
of
Nice
,
eight
hundred
yeeres
after
Christ
very
neere
.
Yea
the
storie
it selfe
seemes
to
haue
bin
yonger
,
than
Athanasius
,
almost
foure
hundred
yeeres
:
For
[
](A15735-e115260-b)z
z
In
chronic
.
Anno
775.
Sigibort
affirmes
it
happened
in
the
yeere
775
:
[
](A15735-e115280-b)a
a
Histor.
●…onibard
.
legend
.
cap.
30.
D.
B.
P.
Lib.
1.
collectam
.
Lib.
14.
hist.
1.
2
the
historie
of
Lombardie
,
in
the
yeere
750.
speaker
A.
W.
That
S.
Luke
the
Euangell
drew
the
Picture
of
our
blessed
Ladie
,
is
registred
by
Theodorus
Lector
1000.
yeeres
ago
,
and
Metaphrasies
,
In
vita
Lucae
,
and
Nicephorus
.
Those
fragments
of
[
](A15735-e115370-b)b
b
Theodor.
in
Callecta
.
Theodorus
gathering
deserue
no
such
credit
,
that
a
thing
done
more
than
fiue
hundred
yeres
before
he
was
borne
,
and
recorded
by
none
of
his
ancients
,
that
are
knowne
,
should
,
vpon
his
bare
word
,
be
held
for
true
.
But
let
vs
grant
as
much
as
you
desire
,
that
S.
Luke
drew
the
Virgin
Maries
counterfeit
.
What
of
that
?
will
it
follow
that
therefore
it
is
fit
or
lawfull
to
make
Images
,
now
in
this
certaine
daunger
of
Idolatrie
,
when
no
man
knowes
any
more
of
the
Virgins
fauour
and
feature
,
than
he
doth
of
our
great
Grandmother
Euahs
?
It
should
seeme
[
](A15735-e115420-b)c
c
Callistus
lib.
2.
cap.
24.
Nicephorus
did
not
giue
any
great
credit
to
the
storie
,
though
Theodorus
had
written
it
long
before
him
.
For
he
brings
it
in
with
a
suspitious
preface
:
It
is
said
:
And
I
marueile
,
if
you
reade
it
in
Nicephorus
your selfe
,
that
you
adde
not
the
rest
of
his
report
,
in
that
place
,
of
the
Euangelist
Lukes
picturing
our
Sauiour
also
,
and
the
chiefe
of
his
Apostles
.
Simeon
Metaphrastes
is
too
young
to
witnesse
a
matter
,
done
so
many
yeeres
before
his
birth
.
speaker
D.
B.
P.
Tertullian
,
an
author
of
the
second
hundreth
yeere
after
Christ
,
hath
Lib.
2.
de
pudicitia
.
left
writen
,
that
the
Image
of
Christ
in
shape
of
a
shepheard
carrying
a
sheep
on
his
shoulders
,
was
ingrauen
vpon
the
holy
Chalices
vsed
in
the
Church
.
speaker
A.
W.
[
](A15735-e115570-b)d
d
Tertul.
lib.
1.
de
pudicit
.
Tertullian
hath
left
this
written
,
that
the
image
of
a
Shepheard
carrying
a
sheepe
,
was
engrauen
vpon
the
Cups
or
Chalices
:
but
he
neuer
giues
any
signification
of
the
holinesse
of
those
Cups
,
nor
approbation
of
the
picture
,
further
than
to
make
them
serue
his
purpose
,
to
shew
,
that
by
the
sheep
all
kind
of
men
are
signified
,
as
well
Heathen
as
Christians
.
And
surely
he
that
reades
[
](A15735-e115590-b)e
e
Tertul.
de
idololat.
his
booke
of
Idolatrie
,
and
considers
that
hee
makes
Idols
and
Images
all
one
for
their
nature
,
will
not
thinke
him
any
fauourer
of
Images
.
speaker
D.
B.
P.
In
the
time
of
S.
Chrysostom
,
they
were
so
common
,
that
they
were
carried
in
rings
,
drawen
on
cups
,
painted
in
Chambers
.
See
Theodoret.
Jn
histor.
relig.
in
vita
Simeonis
Stelitae
.
Aug.
lib.
2.
de
cons.
Euang.
cap.
10.
And
the
7.
Synod
Act.
4.
This
briefly
of
Images
in
generall
:
Now
a
word
or
two
of
the
signe
of
the
Crosse
,
which
our
Protestants
haue
banished
from
all
their
followers
:
Neuerthelesse
it
cannot
be
denied
to
haue
been
in
most
frequent
vse
among
the
best
Christians
of
the
Primitiue
Church
.
speaker
A.
W.
We
also
,
as
they
had
in
Chrysostomes
time
,
and
in
all
times
and
places
,
where
the
Art
of
grauing
and
painting
was
vsed
,
haue
Images
in
Rings
,
Cups
,
Chambers
.
But
what
Images
,
or
to
what
purpose
?
you
neither
tell
vs
what
they
were
,
nor
quote
the
place
,
that
wee
may
looke
and
examine
the
matter
.
[
](A15735-e115710-b)f
f
Hist.
Theod.
in
Simeone
cap.
26.
Theodoret
speakes
not
of
Images
in
Rings
,
Cups
,
or
Chambers
,
but
onely
tels
of
a
report
,
that
the
people
of
Rome
did
set
vp
little
Images
of
Simeon
in
all
[
](A15735-e115740-b)g
g
In
Officina●
,
vestibulis
,
&
p●rticibus
.
their
shopdoores
,
and
walking
places
,
or
galleries
.
But
Artificers
are
no
fit
iudges
in
such
controuersies
;
and
yet
it
is
but
a
report
that
they
did
so
.
[
](A15735-e115760-b)h
h
Aug.
lib.
1.
de
cens
.
Euang.
cap.
10.
Austin
iesting
at
them
,
who
say
that
our
Sauiour
Christ
writ
certaine
books
to
his
Apostles
Peter
and
Paul
;
wherein
the
art
whereby
he
wrought
his
miracles
was
contained
:
I
belecue
(
saith
he
)
they
hit
vpon
these
two
Apostles
,
as
the
men
to
whom
he
writ
,
because
they
had
seene
him
and
them
in
many
places
painted
together
.
But
what
approbation
giues
he
to
the
vse
of
these
pictures
?
So
(
saith
he
)
they
deserue
to
erre
,
that
seeke
Christ
and
his
Apostles
,
not
in
the
holy
books
,
but
vpon
painted
walles
.
As
for
that
[
](A15735-e115840-b)i
i
Concil.
Nicen
.
2.
idolatrous
Synod
,
it
is
ridiculous
to
vrge
the
authoritie
of
that
against
vs
,
when
you
know
wee
wholy
disclaime
it
,
and
pleade
against
it
from
the
[
](A15735-e115850-b)k
k
Concil.
Francofor
.
Councill
of
Franckford
,
and
the
book
[
](A15735-e115860-b)l
l
Carolus
magnus
de
imagin
.
of
Charlemaigne
the
Emperour
,
in
both
which
it
was
refuted
and
condemned
.
If
you
bring
no
better
proofe
for
the
Crosse
in
particular
,
than
you
haue
for
mages
in
generall
,
I
doubt
me
the
Protestants
will
not
repeale
the
act
of
banishment
made
against
it
,
whatsoeuer
you
talke
of
the
most
frequent
vse
thereof
among
the
best
Christians
in
the
Primitiue
Church
.
speaker
D.
B.
P.
Tertullian
hath
these
words
,
At
euery
going
forward
and
returne
,
when
De
corona
militis
.
we
dresse
vs
and
pull
on
our
shoes
,
when
we
wash
and
sit
downe
,
at
the
lighting
of
Candels
,
and
entring
into
our
Chambers
,
finally
,
when
we
set
ourselues
to
any
thing
,
we
make
the
signe
of
the
Crosse
on
our
foreheads
.
speaker
A.
W.
The
signe
of
the
crosse
as
it
is
here
spoken
of
by
you
,
doth
not
indeed
belong
to
this
question
,
which
is
of
such
images
as
are
set
vp
to
be
outwardly
worshipped
,
such
as
this
signe
of
the
crosse
neuer
was
among
the
auncient
Christians
.
But
because
,
as
you
say
,
it
is
the
forme
that
you
worship
which
is
made
,
though
it
continue
not
,
and
for
that
your
Diuines
mainteine
the
worshipping
of
it
euen
outwardly
,
as
I
will
shew
,
let
it
passe
in
the
rancke
where
you
haue
set
it
.
Now
that
the
signe
of
the
crosse
is
so
to
be
worshipped
,
first
[
](A15735-e115960-b)m
m
Bella
m.
de
imag.
lib.
2.
cap.
19.
Bellarmine
shews
,
where
he
saith
,
The
signe
of
the
crosse
which
is
made
vpon
the
forehead
,
or
in
the
ayer
,
is
holy
,
and
to
be
worshipped
.
[
](A15735-e115990-b)n
n
Costerus
in
Enchir.
de
sanct.
cruce
,
cap.
11.
Costerus
his
fellow
Iesuit
speaketh
more
plaine
,
Christians
(
saith
he
)
euer
since
Christes
time
,
haue
alwaies
worshipped
with
great
reuerence
both
the
wood
of
our
Lords
crosse
it self
,
and
the
signe
of
the
crosse
,
with
which
they
daily
fence
themselues
.
[
](A15735-e116030-b)o
o
Suarez
in
Thom
par.
1.
disp.
56.
sect.
3.
Suarez
another
Iesuit
is
more
plaine
then
he
,
The
signe
of
the
crosse
(
saith
he
)
is
worthie
of
reuerence
and
adoration
,
for
it
hath
the
vse
and
signification
of
a
Sacrament
,
And
it
skils
not
that
it
is
made
in
a
matter
,
or
by
an
action
that
passeth
away
,
because
the
only
difference
of
the
matter
when
the
fashion
is
all
one
,
hinders
not
the
adoration
.
[
](A15735-e116070-b)p
p
Iacob
,
de
Graph.
decis
.
aur.
lib.
2.
c.
12
sect.
15.
Iacobus
de
Graphijs
giueth
also
the
reason
of
this
,
We
worship
it
(
saith
he
)
with
diuine
honor
,
for
that
it
puts
vs
in
mind
of
our
Lords
passion
;
which
is
performed
by
the
signe
of
the
crosse
on
the
forehead
,
as
well
as
by
a
crosse
painted
on
the
wall
.
Lastly
,
[
](A15735-e116110-b)q
q
Vasq.
de
ador.
cultu
lib.
3.
cap.
4.
num.
61.
pag.
493.
Gabriell
Vasquez
saith
,
that
the
crosse
of
Christ
,
by
what
meanes
soeuer
exprest
,
is
worthie
of
veneration
,
as
well
as
the
crosse
it selfe
on
which
he
suffered
.
That
the
crosse
was
in
common
vse
among
the
auncient
Christians
,
it
was
neuer
denied
,
yet
haue
we
no
record
of
it
in
any
auncient
authenticall
writer
before
Ireneus
,
as
[
](A15735-e116160-b)r
r
Fulke
against
Marti
.
Art.
1.
fol.
●38
.
Doctor
Fulke
hath
truly
auouched
against
Martiall
.
As
for
the
counterfeit
writings
of
[
](A15735-e116200-b)s
s
Ignat.
epist.
ad
Philip.
Ignatius
,
[
](A15735-e116220-b)t
t
Martial
.
epist.
ad
Burdeg
.
Martialis
of
Burdeaul
.
and
[
](A15735-e116240-b)u
u
Dionys.
Eccles.
hierar
.
cap.
2.
4.
5.
6.
Dionysius
Areopagita
,
both
the
stile
and
the
matter
refute
the
titles
,
and
bewray
partly
ignorance
euen
in
the
language
,
and
partly
authors
of
later
times
.
[
](A15735-e116260-b)x
x
Xystus
Betul
.
ad
Lact.
lib.
4.
cap.
27.
Instit.
Xystus
Betuleius
would
haue
vs
beleeue
his
word
,
that
the
ceremony
of
crossing
was
vsed
euen
when
the
Apostles
laid
on
their
hands
,
but
neither
doth
the
scripture
affirme
any
such
thing
,
neither
brings
he
any
authoritie
or
reason
to
prooue
it
.
But
let
the
author
of
it
be
vnknowne
as
he
is
,
yet
if
the
occasion
and
vse
of
it
were
certaine
and
warrantable
,
there
were
more
reason
to
finde
fault
with
the
leauing
of
it
.
But
who
can
resolue
vs
of
this
doubt
?
[
](A15735-e116290-b)y
y
August
.
in
Psal.
141.
&
de
verb.
Do●●.
ser.
18.
&
de
verb.
Apost.
●erm.
8.
Austin
seemes
to
be
very
vncertaine
,
fetching
this
custome
of
crossing
from
a
desire
to
make
profession
of
Christianitie
in
the
sight
of
the
pagans
.
[
](A15735-e116310-b)z
z
Aug.
de
Catechi●
.
rudib
.
cap.
●0
&
in
Ioa.
〈◊〉
55.
ad
cap.
1●
.
He
seemes
otherwhere
to
attribute
it
to
an
imitation
of
the
Iewish
Ceremony
,
in
marking
the
dore
posts
with
the
blood
of
the
paschall
lambe
.
What
should
I
speake
of
the
doubt
concerning
the
forme
it selfe
,
which
is
the
thing
that
you
professedly
worship
?
What
is
that
forme
?
the
sau●●oir
or
S.
Andrews
crosse
?
resembling
as
some
thinke
not
the
crosse
of
our
Sauiour
,
but
the
[
](A15735-e116330-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
X
〈◊〉
〈◊〉
.
first
letter
of
his
name
in
Greeke
,
[
](A15735-e116350-b)b
b
Euseb.
in
vit.
Constant.
lib.
1.
cap.
25.
which
also
was
set
on
the
top
of
Constantines
standerd
.
Or
is
it
nothing
else
but
two
crosse
lines
,
cutting
each
other
in
a
right
angle
,
as
it
is
commonly
made
,
which
some
will
haue
to
be
resembled
by
that
standerd
of
Constantines
,
the
staffe
and
the
baner
making
such
a
crosse
,
[
](A15735-e116380-b)c
c
Ambros.
ser.
56.
like
to
the
mast
and
the
sayle
yard
.
It
is
all
one
what
the
forme
was
if
the
vse
were
good
and
lawfull
.
But
how
shall
that
be
auowed
when
it
is
not
certaine
what
it
was
.
All
which
notwithstanding
we
are
desirous
so
to
interpret
the
auncients
concerning
this
point
,
as
that
we
may
free
them
from
superstition
if
it
be
possible
.
We
would
gladly
therfore
expound
their
speaches
of
the
efficacie
and
vertue
of
the
crosse
,
not
of
the
wood
nor
of
the
forme
,
but
of
the
passion
and
sufferings
of
our
Sauiour
Christ
,
[
](A15735-e116390-b)d
d
1.
Cor.
1.
17.
18.
Gal.
2.
16.
&
6.
14.
Eph.
2.
●6
.
Phil.
3.
16.
Col.
1.
20.
in
which
sense
the
scripture
speakes
of
it
most
truly
and
gloriously
.
I
could
to
this
purpose
alleage
diuers
places
out
of
the
Fathers
,
but
I
must
needs
confesse
that
I
can
bring
many
other
out
of
their
writings
which
will
not
beare
that
exposition
.
What
if
I
should
say
that
they
vsed
it
only
as
an
outward
gesture
when
they
prayed
to
God
for
any
blessing
,
and
therefore
continually
signed
themselues
as
[
](A15735-e116400-b)e
e
Tertul.
de
coron
militis
.
Tertullian
,
and
[
](A15735-e116420-b)f
f
August
.
de
●ectit
.
●ath
.
conue●…
&
de
tempor
.
ser.
1●0
.
Austin
shew
?
I
could
cite
some
places
,
by
which
this
coniecture
might
be
made
somewhat
likely
;
yea
I
could
adde
hereunto
the
iudgement
of
your
late
Iesuits
,
who
[
](A15735-e116440-b)g
g
Coster
.
Enchir
.
de
cruce
.
c.
11.
pag.
360.
acknowledge
that
vse
of
the
crosse
amongst
them
,
and
[
](A15735-e116450-b)h
h
Vasquez
de
adora
.
cultu
lib.
3.
cap.
5.
num.
7.
p.
500.
denie
that
it
puts
any
vertue
into
the
thing
that
is
signed
.
But
neither
would
this
content
you
,
and
many
speeches
of
the
auncients
are
such
as
can
admit
no
such
interpretation
.
Wherefore
all
that
I
will
answere
is
this
,
that
howsoeuer
the
vse
of
crossing
(
as
it
was
amongst
the
Fathers
within
200.
yeares
after
our
Sauiours
ascension
,
and
for
a
long
time
afterward
)
cannot
be
sufficientlie
warranted
by
any
ground
of
scripture
:
yet
the
Crosse
was
neuer
made
an
Idoll
,
by
any
outward
worship
amongst
them
,
as
it
is
altogether
with
you
Papists
.
Whereupon
it
followes
that
the
testimonies
which
you
alleage
out
of
the
Fathers
are
falsely
applied
by
you
to
countenance
such
Idolatry
as
they
neuer
dreamed
of
.
speaker
D.
B.
P.
S.
Ambrose
exhort
,
vs
to
begin
all
our
workes
with
the
signe
of
the
Serm.
43.
Crosse.
speaker
A.
W.
To
that
of
Ambrose
I
answere
more
particularly
,
first
,
that
your
quotation
of
his
[
](A15735-e116550-b)i
i
Ambr.
ser.
84.
84.
Sermon
is
false
,
for
there
is
not
a
word
of
any
such
matter
in
all
that
Sermon
.
Secondly
,
that
in
[
](A15735-e116560-b)k
k
Ambr.
ser.
43.
the
place
you
meane
he
saith
not
we
must
begin
all
our
works
with
the
signe
of
the
crosse
,
but
rather
speaketh
of
prayer
,
according
as
before
I
expounded
him
.
We
must
(
saith
Ambrose
)
when
we
rise
giue
thanks
to
God
,
and
[
](A15735-e116600-b)l
l
Omne
diei
opus
in
signo
facere
saluatoris
.
11
S.
In
loan
.
do
euery
worke
we
take
in
hand
all
the
day
in
the
signe
of
our
Sauiour
,
that
is
,
with
prayer
to
Christ
.
speaker
D.
B.
P.
S.
Augustine
,
What
is
that
ensigne
of
Christ
,
which
all
men
know
,
but
the
Crosse
of
Christ
,
the
which
signe
,
vnlesse
it
be
made
on
the
foreheads
of
the
faithfull
,
yea
,
on
the
water
by
which
they
are
regenerate
,
and
on
the
Oyle
and
Chrisme
,
wherewith
they
are
annoynted
,
and
on
the
sacrifice
wherewith
they
are
nourished
,
not
one
of
them
are
orderly
and
duly
administred
.
Our
Protestants
then
that
haue
neither
holie
Oyle
,
nor
sacrifice
to
make
the
Crosse
vpon
,
are
in
pittifull
taking
.
speaker
A.
W.
Such
outward
things
not
enioyned
by
our
Sauiour
nor
his
Apostles
,
follow
the
custome
of
particular
Churches
and
times
:
so
that
though
in
[
](A15735-e116690-b)m
m
Aug.
in
●●a
.
tract.
118.
Austins
daies
the
Sacrament
was
appointed
to
be
so
administred
,
and
otherwise
the
action
was
not
[
](A15735-e116710-b)n
n
R●…
perficitur
.
duly
and
orderly
performed
;
yet
we
may
and
do
baptise
well
enough
,
as
long
as
we
keepe
the
order
commaunded
by
our
Sauiour
,
and
practised
by
his
Apostles
:
Baptise
(
saith
[
](A15735-e116730-b)o
o
Matth.
28.
19
he
)
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
ghost
,
which
they
did
as
occasion
offered
it selfe
in
any
common
water
,
without
oyle
or
crosse
.
speaker
A.
W.
But
heare
also
what
some
of
the
best
Greeke
Doctors
do
say
of
this
D.
B.
P.
And
with
him
is
answered
.
Ca●●●h
.
4.
You
〈◊〉
〈◊〉
H●…m
.
De
Spirit
sanct.
27.
same
signe
of
the
Crosse.
S.
Cyrill
agreethfully
with
Tertullian
,
saying
:
Make
this
signe
of
the
Crosse
both
eating
and
drinking
,
both
sitting
and
standing
,
and
walking
and
speaking
,
in
summe
,
at
all
times
.
Saint
Basil
accounteth
this
making
of
the
signe
of
the
Crosse
among
some
of
the
principall
Traditions
of
the
Apostles
.
[
](A15735-e116880-b)p
p
Basil.
de
Spirit
.
sanct.
c.
27.
Basil
liued
300.
yeeres
after
the
Apostles
,
and
recites
other
customes
as
Apostolicall
traditions
,
which
haue
neither
any
warrant
by
likelyhood
of
reason
,
nor
some
of
them
allowance
by
the
practise
of
your
owne
Church
.
Turning
to
the
East
when
we
pray
,
one
of
his
traditions
hath
no
ground
of
reason
:
so
the
soule
be
present
with
God
(
saith
[
](A15735-e116920-b)q
q
Eucher
.
in
lib.
Reg.
comment
.
lib.
2.
cap.
58.
Eucherius
)
there
is
no
commaundement
for
the
site
of
the
body
.
And
[
](A15735-e116940-b)r
r
Socrat.
hist.
lib.
5.
cap.
21.
Socrates
writeth
,
that
the
Christians
of
Antioch
turned
to
the
west
when
they
prayed
.
Another
of
his
traditions
is
concerning
the
words
of
inuocation
,
when
the
bread
and
wine
are
shewed
in
the
Sacrament
,
which
forme
of
inuocation
your
Church
doth
not
obserue
at
your
eleuation
,
nor
in
any
part
of
your
Masse
.
speaker
A.
W.
Origen
yeeldeth
one
reason
why
we
make
this
signe
,
affirming
that
D.
B.
P.
Hom.
6.
in
cap.
15.
Ex.
feare
and
trembling
doth
fall
vpon
the
euill
spirits
,
when
they
see
the
signe
of
the
Crosse
made
with
faith
.
That
of
[
](A15735-e117030-b)s
s
Origen
hom.
6.
in
cap.
15.
Exod.
Origen
,
as
also
many
other
sentences
of
the
Fathers
,
applied
by
you
Papists
to
the
signe
of
the
crosse
,
is
spoken
of
our
Sauiours
death
vpon
the
crosse
by
a
Metonymy
of
the
subiect
.
What
(
saith
Origen
)
doe
the
diuels
feare
?
at
what
tremble
they
?
without
doubt
at
the
crosse
of
Christ
,
whereby
he
triumphed
ouer
them
,
whereby
they
were
stript
of
their
principalitie
and
power
.
Feare
therefore
and
trembling
shall
fall
vpon
them
when
they
shall
see
the
signe
of
the
crosse
[
](A15735-e117070-b)t
t
In
nobis
fideliter
〈◊〉
.
fixed
in
vs
by
faith
,
and
the
greatnes
of
that
arme
which
our
Lord
stretched
out
vpon
the
crosse
as
he
said
,
[
](A15735-e117090-b)u
u
Esay
.
65.
2.
All
the
day
long
haue
I
stretched
out
my
hands
.
Therefore
they
will
not
feare
thee
,
[
](A15735-e117110-b)x
x
Nisi
videant
in
to
crucem
Christi
.
vnlesse
they
see
in
thee
the
crosse
of
Christ
,
vnlesse
thou
also
can
say
,
[
](A15735-e117130-b)y
y
Gal.
6.
14.
God
forbid
I
should
glorie
but
in
the
crosse
of
my
Lord
Christ
,
by
which
the
world
is
crucified
to
me
,
and
I
to
the
world
.
But
it
is
not
the
wooden
crosse
,
nor
the
signe
of
it
that
crucifieth
the
world
,
but
the
power
of
our
Sauiours
death
.
speaker
A.
W.
S.
Gregory
Nazianzen
reporteth
,
that
the
wicked
Apostata
Iulian
,
being
frighted
with
spirits
made
the
signe
of
the
Crosse
,
which
he
had
renounced
,
D.
B.
P.
Orat.
1.
in
lulian
.
and
yet
it
deliuered
him
from
them
.
It
is
but
a
report
,
that
[
](A15735-e117220-b)z
z
Nazianz.
in
Iulia.
orat
.
2.
quae
est
47.
Nazianzen
makes
vpon
other
mens
credit
:
It
is
(
saith
he
)
reported
by
many
,
and
[
](A15735-e117260-b)a
a
Non
abhorret
ab
illius
moribus
.
it
is
not
vnlike
his
custome
.
But
,
which
is
more
to
be
obserued
,
it
must
either
come
from
Iulian
himselfe
,
or
the
Coniurer
who
was
then
alone
with
him
at
his
Coniurations
,
or
else
it
must
haue
been
deuised
by
some
man
that
could
not
see
it
.
Now
iudge
you
what
credit
is
to
be
giuen
to
such
report
.
Yet
we
denie
not
but
this
might
be
;
the
Lord
,
to
Iulians
further
iust
condemnation
,
shewing
his
mightie
power
,
when
hee
was
called
vpon
by
him
,
in
so
great
an
extremitie
.
speaker
D.
B.
P.
S.
Chrysostom
most
largely
discourseth
of
the
glorious
vse
of
the
Crosse
Ora.
quod
Christus
sit
Deus
.
See
the
place
,
among
an
hundred
other
commendations
of
it
,
he
hath
these
words
:
That
the
heads
of
Kings
are
not
so
decked
with
their
Diademes
,
as
with
the
signe
of
the
Crosse
,
and
concludeth
,
that
all
men
striue
to
passe
other
in
taking
to
them
this
admirable
Crosse
,
and
that
no
man
was
ashamed
of
it
,
but
esteemed
themselues
more
beautified
with
that
,
than
with
many
Iewels
,
borders
and
chaynes
,
garnished
with
Pearle
and
pretious
stones
.
speaker
A.
W.
There
is
no
doubt
but
a
true
Christian
thinkes
himselfe
more
honoured
by
the
profession
of
his
faith
in
Christ
,
than
by
any
,
or
all
the
ornaments
in
the
world
.
While
it
was
needfull
to
make
shew
of
that
profession
by
such
meanes
,
we
condemne
not
the
vse
of
it
.
Now
that
occasion
amongst
Christians
in
these
parts
is
ceased
,
and
the
thing
growne
to
monstrous
superstition
,
wee
make
no
question
,
but
that
if
they
liued
now
,
and
saw
the
abuse
of
that
custom
of
theirs
,
they
would
both
refraine
and
abolish
it
,
if
it
lay
in
them
.
It
is
not
their
vsing
of
that
sigue
in
such
sort
,
as
I
haue
shewed
,
but
your
idolatrous
abusing
of
it
,
and
discrediting
of
it
and
them
,
which
we
mislike
.
Neither
is
it
at
all
against
reason
,
or
custom
of
the
Church
,
that
such
outward
actions
,
as
some
speciall
occasion
bred
,
should
with
that
occasion
die
and
cease
.
speaker
D.
B.
P.
H●…
quantum
mutamur
ab
ipsis
:
Alasse
,
what
a
pittifull
change
is
this
,
that
that
which
was
of
the
best
Christians
reputed
deere
and
holy
,
should
now
be
accounted
a
point
of
superstition
and
plaine
witchcraft
.
speaker
A.
W.
But
what
is
all
this
adoe
about
the
Crosse
to
the
credit
of
Images
?
seeing
(
as
I
noted
afore
)
there
is
nothing
affirmed
in
the
testimonies
you
bring
but
that
the
signe
of
the
crosse
was
vsed
,
either
to
testifie
the
profession
of
Christianitie
,
or
as
an
outward
gesture
in
calling
vpon
the
name
of
our
Sauiour
Christ
?
speaker
D.
B.
P.
By
all
which
we
learne
,
that
the
best
Christians
both
vsed
alwaies
and
highly
esteemed
of
holy
Images
,
euen
from
our
Sauiours
owne
daies
,
and
God
himselfe
hath
by
diuine
testimony
of
miracles
recommended
them
vnto
vs
,
not
only
for
the
ciuill
and
historicall
vses
of
them
,
but
more
to
honor
them
whose
Pictures
they
were
:
for
no
man
in
his
right
wits
can
deny
but
that
it
is
and
hath
alwaies
bin
reputed
,
as
a
great
honor
done
to
the
deceased
,
to
erect
him
an
image
,
to
eternise
the
memorie
of
his
noble
acts
:
as
also
that
it
is
a
great
encouragement
to
all
beholders
of
such
Pourtraits
,
to
endeuour
to
in●●tate
their
glorious
examples
:
The
very
sight
of
the
Image
of
Polemon
,
a
most
chast
and
holy
personage
,
moued
an
vnchast
woman
to
change
her
life
,
as
out
of
S.
Gregorie
Synod.
7.
act
.
Nazianzen
is
related
.
speaker
A.
W.
Hauing
so
great
testimony
for
the
auncient
vse
of
Images
,
and
such
Jt
might
become
your
obedience
,
to
giue
him
such
title
as
his
Maiestie
vouchsafeth
him
.
manifold
commodities
,
by
the
discreet
and
holy
practise
of
them
,
he
must
needs
be
furiously
transported
with
blind
zeale
,
that
makes
warre
against
Crosses
,
and
burnes
holy
Pictures
;
as
of
late
the
Superintendent
of
Hereford
did
in
the
market
place
openly
.
Here
is
not
one
sufficient
testimonie
(
as
I
haue
shewed
)
to
prooue
that
euer
there
were
any
such
Images
,
as
you
speake
of
;
then
what
miracles
could
be
wrought
for
the
countenancing
of
our
Sauiour
by
them
?
It
is
an
honour
indeed
to
haue
Images
erected
in
memorie
of
the
deceased
,
but
not
for
him
that
is
God
:
neither
is
it
a
religious
honour
,
but
a
ciuill
;
proceeding
not
from
our
deuotion
,
but
from
our
loue
,
whatsoeuer
the
ground
of
our
loue
be
,
in
respect
of
them
whom
we
so
honour
.
How
slight
and
vaine
a
motion
to
the
imitation
of
any
mans
vertues
the
sight
of
his
Image
is
,
let
all
experience
testifie
;
which
indeed
can
bring
no
more
but
the
remembrance
of
it
at
the
most
.
But
suppose
there
were
some
more
force
in
it
,
all
the
helps
that
can
be
imagined
likely
to
come
by
it
,
will
not
counteruaile
the
danger
of
Idolatrie
,
and
so
the
breach
of
Gods
commandement
,
in
erecting
them
for
any
vse
of
Religion
;
whereupon
Idolatrie
will
most
certainly
ensue
.
That
fable
of
I
cannot
tell
what
[
](A15735-e117590-b)b
b
A
man
,
saith
Charlemaigne
out
of
the
Colicill
.
lib.
3.
c.
21
pag.
402.
woman
,
moued
to
some
ciuill
outward
carriage
by
the
beholding
of
Polemons
Image
,
seemes
to
haue
been
deuised
out
of
the
Heathen
historie
of
another
Polemon
,
who
was
brought
to
the
like
ciuill
vertue
by
hearing
the
Philosopher
Xenocrates
discourse
of
continencie
and
temperancie
;
a
farre
more
likely
matter
,
whether
it
be
true
or
false
.
But
what
haue
we
to
doe
with
that
lying
Conuenticle
,
which
tels
vs
of
such
a
thing
out
of
Athanasius
,
as
was
written
(
if
they
say
true
)
some
foure
hundred
yeeres
before
,
and
neuer
heard
of
vntill
that
time
,
when
there
was
such
speciall
need
of
it
?
No
,
no
,
that
dealing
of
that
Councill
is
too
well
knowne
,
to
purchase
any
credit
with
men
,
that
will
not
wilfully
be
blinded
.
In
the
like
sort
,
they
deale
with
Basil
,
Cyril
,
Ambrose
,
Chrysostome
,
Gregorie
,
and
the
Apostles
themselues
,
whose
decrees
they
fetch
out
of
a
counterfeit
Synod
at
Antioch
.
The
difference
.
speaker
W.
P.
Our
dissent
from
them
touching
images
stands
in
three
points
.
I.
The
Church
of
Rome
holds
it
lawfull
for
them
to
make
images
to
resemble
God
,
though
not
in
respect
of
his
diuine
nature
:
yet
in
respect
of
some
properties
and
actions
.
Wee
on
the
contrarie
hold
it
vnlawfull
for
vs
to
make
any
image
,
any
way
to
represent
the
true
God
:
or
,
to
make
an
image
of
any
thing
in
way
of
religion
,
to
worship
God
,
much
lesse
the
creature
thereby
.
For
the
second
commandement
saith
plainely
,
Exod.
20.
4.
Thou
shalt
not
make
to
thy selfe
any
grauen
image
,
or
the
likenesse
of
any
thing
in
heauen
&c.
The
Papists
say
the
commaundement
is
meant
of
the
images
of
false
gods
.
But
,
will
they
,
nill
they
,
it
must
be
vnderstood
of
the
images
of
the
true
Iehouah
;
and
it
forbids
vs
[
](A15735-e117720-b)*
*
So
saith
the
Romane
Catech.
2.
Com.
to
resemble
God
,
either
in
his
nature
,
properties
,
or
works
,
or
to
vse
any
resemblance
of
him
for
any
sacred
vse
:
as
to
help
the
memorie
,
when
we
are
about
to
worship
God
.
Thus
much
the
holy
Ghost
who
is
the
best
expounder
of
himself
,
teacheth
most
plainly
,
Deut.
4.
15.
16.
Thou
sawest
no
image
at
al
(
either
of
false
or
true
god
)
and
therefore
thou
shalt
not
make
any
likenes
of
anything
.
And
againe
,
the
Prophet
Esay
,
c.
40.
18.
reprouing
idolaters
asketh
to
whom
they
will
liken
God
,
or
,
what
similitude
will
they
set
vp
to
him
.
And
vers.
21.
Know
ye
nothing
?
haue
ye
not
heard
?
hath
it
not
bin
told
you
from
the
beginning
?
as
if
he
should
say
,
haue
yee
forgotten
the
second
commaundement
,
that
God
gaue
vnto
your
fathers
:
And
thus
he
flatly
reprooues
all
them
that
resemble
the
true
God
in
images
.
speaker
D.
B.
P.
This
passeth
all
kind
of
impudencie
to
quote
the
Roman
Catechisme
in
defence
of
that
opinion
,
which
it
doth
of
set
purpose
disproue
.
It
teacheth
indeed
,
that
the
very
nature
and
substance
of
God
,
which
is
,
wholy
spirituall
,
cannot
be
expressed
and
figured
by
corporall
lineaments
and
colours
,
and
all
edgeth
the
places
produced
by
M.
Perkins
to
proue
that
vnlawfull
;
yet
by
and
by
annexeth
these
words
:
Let
no
man
therefore
thinke
it
to
be
against
religion
,
and
the
Law
of
God
,
when
any
person
of
the
most
holy
Trinities
is
pourtraied
in
such
sort
as
they
haue
appeared
,
either
in
the
Old
or
New
Testament
,
&c.
But
let
the
Pastor
teach
,
that
not
If
you
had
grace
,
you
would
not
say
so
.
Belike
some
nature
of
God
not
pro●●●
〈◊〉
.
the
nature
of
God
,
but
certaine
properties
and
actions
appertaining
to
God
,
are
represented
in
such
Pictures
.
If
the
man
be
not
past
grace
he
wil
surely
blush
at
such
a
foule
error
.
His
textes
of
Scripture
are
taken
out
of
the
same
place
of
the
Catechisme
,
and
do
proue
only
,
that
Gods
proper
nature
cannot
nor
may
not
be
resembled
in
any
corporall
shape
or
liknes
.
speaker
A.
W.
If
you
would
haue
dealt
as
kindly
with
Master
Perkins
in
this
quotation
,
as
I
haue
dealt
with
you
in
many
,
you
might
haue
applied
it
to
the
former
part
,
that
the
commandement
is
meant
of
the
Images
of
the
true
Iehouah
:
which
your
Catechisme
grants
,
though
onely
so
farre
as
concernes
the
expressing
of
his
forme
by
an
Image
,
as
your selfe
also
confesse
.
And
the
[
](A15735-e117920-b)c
c
Concil.
Trid.
sell.
25.
de
〈◊〉
.
Councill
of
Trent
affirmes
that
to
be
vn
-
being
al
one
in
the
coueting
of
wife
,
and
coueting
of
house
,
seruant
,
maide
,
oxe
,
asse
,
and
whatsoeuer
els
,
as
the
[
](A15735-e117960-b)h
h
Rom.
7.
7.
Apostle
expresseth
it
,
without
mentioning
any
particular
.
But
the
two
first
differ
almost
as
much
as
may
be
.
The
first
forbidding
the
worship
of
any
other
God
,
but
the
true
:
the
second
prohibiting
the
worshipping
of
him
by
an
Image
or
Idoll
.
The
last
reason
,
which
only
your
Catechisme
brings
,
beside
Austins
authoritie
,
and
custome
of
your
Church
,
is
insufficient
also
.
For
it
was
very
fit
that
God
should
adde
that
reason
of
promise
,
and
threatning
to
that
,
rather
than
any
of
the
rest
,
because
hee
had
speciall
care
of
that
,
and
knew
that
the
Iewes
,
and
all
men
generally
,
were
likely
to
worship
him
after
their
owne
deuices
,
and
namely
by
Images
.
Beside
,
is
not
the
reason
annexed
to
the
third
Commandement
as
generall
,
that
God
will
not
hold
him
guiltlesse
which
breakes
any
of
his
lawes
?
why
then
doe
you
not
make
that
also
a
part
of
the
first
Commandement
?
speaker
W.
P.
And
the
distinction
they
make
that
an
Image
is
the
representation
of
true
things
,
an
Idol
of
things
supposed
,
is
false
.
speaker
D.
B.
P.
But
Master
Perkins
goeth
on
and
saith
,
that
our
distinction
betweene
Image
and
Idoll
(
that
an
Image
representeth
a
thing
that
is
,
but
Idoll
,
a
thing
supposed
to
be
,
but
is
not
)
is
false
and
against
the
auncient
writers
,
who
make
it
all
one
:
We
proue
the
contrary
,
First
,
by
the
authority
of
the
auncient
Doctors
,
Origen
and
Theodoret
,
who
in
expresse
words
deliuer
the
same
difference
of
Image
and
Idoll
:
which
is
taken
out
of
How
.
8.
in
Exod.
Q.
38.
in
Ex.
1.
Cor.
8.
S.
Paul
,
laying
that
an
Idoll
is
nothing
in
the
world
:
that
is
,
such
Idols
as
the
Heathen
take
for
their
Gods
,
are
nothing
formally
,
that
is
,
though
they
be
great
peeces
of
wood
or
stone
materially
;
yet
they
represent
a
thing
that
is
not
,
that
is
,
such
a
thing
to
be
a
God
,
which
is
nothing
lesse
.
Let
M.
Perkins
but
quote
one
place
in
the
whole
Bible
,
where
they
are
vsed
both
for
one
.
I
will
cite
some
,
where
if
you
vse
the
one
for
the
other
,
you
must
offend
all
good
Christian
eares
;
As
where
man
is
said
to
be
made
after
the
Image
of
God
,
may
you
say
after
the
Idoll
of
God
?
Christ
is
said
to
be
the
Image
of
his
Father
;
will
you
call
him
the
Idoll
of
his
Father
?
Surely
he
cannot
deny
,
but
the
seuenth
general
Councel
holden
about
900.
yeres
past
and
gone
,
is
so
farre
off
from
making
Image
and
Idoll
al
one
,
that
it
doth
accurse
al
them
,
who
call
the
Image
of
Christ
and
his
Saints
,
Idols
.
speaker
A.
W.
Master
Perkins
saith
no
more
,
but
that
it
is
false
,
without
adding
,
that
it
is
against
the
ancient
writers
;
and
yet
hee
might
haue
said
so
well
enough
,
for
all
Origen
and
Theodoret.
For
they
two
are
but
a
few
of
many
,
and
by
their
other
writings
ouerthrow
that
distinction
betwixt
Image
and
Idoll
.
To
make
the
case
plaine
,
we
must
vnderstand
,
that
they
call
an
Image
the
resemblance
of
any
thing
that
hath
a
being
in
nature
.
For
example
,
if
you
carue
,
graue
,
paint
,
or
cast
the
forme
of
a
man
,
horse
,
tree
,
plant
,
fowle
,
fish
,
Sun
,
Moon
,
Star
,
or
any
such
like
thing
,
you
make
an
Image
:
but
if
you
make
a
monster
,
as
a
man
halfe
flesh
,
half
fish
,
like
our
Mairmaides
;
or
a
beast
compounded
of
diuers
parts
of
sundrie
creatures
;
for
example
,
the
head
of
a
man
,
the
bodie
of
a
horse
,
the
feete
of
a
lion
,
&c.
or
in
a
word
,
as
the
common
opinion
is
of
Gryphins
,
which
are
said
to
haue
the
forepart
like
an
Eagle
,
and
the
hinder
part
like
a
Lion
;
that
is
an
Idol
:
because
in
truth
there
is
no
such
creature
in
the
world
.
By
this
it
is
manifest
,
that
no
shape
of
a
man
,
by
their
doctrine
,
can
be
an
Idoll
.
For
that
shape
hath
some
thing
like
it
in
nature
.
Yet
[
](A15735-e118170-b)i
i
Origen
.
lib.
1.
in
cap.
1.
ad
Rom.
Origen
doubts
not
,
with
the
Apostle
,
to
condemne
them
of
Idolatrie
,
who
worshipped
God
in
the
likenes
of
an
Image
of
a
corruptible
man
,
of
fowles
,
foure-footed
beasts
,
and
creeping
things
.
So
doth
[
](A15735-e118190-b)k
k
Theodor.
de
de
curan.
Graec.
affect
.
ser.
3.
de
Dijs
&
Angel
.
Theodoret
,
where
hee
disputes
against
the
Gentiles
,
out
of
that
same
place
of
the
Apostle
,
reciting
his
words
,
who
calles
those
Idols
of
the
Gentiles
,
[
](A15735-e118210-b)l
l
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
likenesses
of
the
image
of
a
corruptible
man
.
Theodoret
grounds
his
interpretation
vpon
the
words
of
the
commandement
mistaken
,
but
he
meddles
not
so
much
as
by
any
signification
with
that
place
of
the
Apostle
.
Indeede
Origen
hath
it
,
but
not
in
your
sense
,
as
appeareth
by
your
exposition
,
which
agrees
not
with
Origen
nor
Theodoret
about
the
difference
betwixt
an
Image
and
an
Idoll
.
For
you
comming
neerer
to
the
[
](A15735-e118280-b)m
m
1.
Cor.
8.
5.
Apostles
meaning
,
expound
that
Nothing
,
to
signifie
no
God
,
or
diuine
power
,
as
if
the
error
were
in
making
that
a
God
,
which
is
nothing
lesse
.
But
they
vpon
whom
you
would
build
your
distinction
,
make
an
Idoll
such
a
shape
as
hath
no
substance
answering
to
it
in
nature
.
And
therefore
they
denie
that
the
image
of
a
man
is
an
Idoll
,
though
it
be
worshipped
,
as
I
shewed
before
:
you
make
it
an
Idoll
,
be
it
of
what
shape
it
will
,
if
it
represent
such
a
thing
to
be
God
,
as
is
nothing
lesse
.
He
makes
an
Idoll
(
saith
Origen
)
who
(
according
to
the
Apostle
that
saith
an
Idoll
is
nothing
)
makes
that
which
is
not
.
Marke
you
what
Origen
saith
?
That
which
is
not
;
you
say
,
that
which
is
not
God
.
But
he
proceedes
.
What
is
that
(
saith
he
)
which
is
not
?
a
shape
which
the
eye
hath
not
seene
,
but
the
mind
faines
to
it selfe
.
For
example
,
if
a
man
be
made
with
a
dogs
head
,
&c.
And
Theodoret
propounds
for
example
of
an
Idoll
Sphinx
the
monster
,
[
](A15735-e118400-b)n
n
Hvginus
fab.
〈◊〉
.
c.
151.
which
had
a
maids
face
,
a
birds
wing
,
and
a
dogs
body
,
and
the
Tritons
or
Sea-gods
,
halfe
men
,
halfe
fishes
;
and
the
Centaures
,
halfe
men
,
halfe
horses
.
So
that
the
only
authors
you
can
bring
of
that
distinction
,
make
nothing
at
all
for
it
,
as
you
vnderstand
it
:
yea
they
make
against
it
,
calling
that
an
Image
,
which
you
terme
an
Idoll
,
namely
the
statue
of
Iupiter
,
Mars
,
Venus
,
and
the
rest
of
the
heathen
Idols
,
who
both
had
the
shapes
of
men
or
women
,
and
that
such
men
and
women
as
had
a
true
being
in
nature
,
though
they
were
no
Gods
.
Besides
,
Origen
the
first
founder
of
that
distinction
,
brings
it
but
doubtfully
,
with
[
](A15735-e118430-b)o
o
Opinor
.
I
thinke
;
though
Theodoret
150
yeres
after
came
to
affirme
it
without
doubting
.
But
what
skils
it
whether
there
be
such
a
distinction
or
no
betwixt
the
Greeke
words
,
seeing
the
[
](A15735-e118460-b)p
p
Exod
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hebrew
,
wherein
the
Commaundement
was
written
will
not
admit
any
such
difference
,
and
both
Origen
and
Theodoret
hold
Images
forbidden
by
the
Commaundement
as
well
as
Idols
;
and
your
vulgar
translation
followes
not
the
Greeke
,
but
the
[
](A15735-e118500-b)q
q
Sculp●●le
.
Hebrew
?
Yea
the
Greeke
translators
[
](A15735-e118510-b)r
r
〈◊〉
.
16
1.
Deut.
7.
5.
&
1●
.
〈◊〉
.
&
〈◊〉
.
15.
Iud.
17.
13.
14.
&
18.
14.
18.
30.
otherwhere
and
that
often
for
the
same
Hebrew
word
,
giue
the
[
](A15735-e118520-b)s
s
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
generall
Greeke
word
,
that
expresseth
it
very
fully
,
and
sometimes
the
very
word
[
](A15735-e118540-b)t
t
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Image
.
But
I
must
handle
this
point
more
largely
then
I
thought
,
because
you
challenge
vs
to
bring
one
place
in
the
whole
Bible
where
they
are
vsed
both
for
one
,
which
I
shew
thus
.
The
word
which
in
the
Commaundement
they
translate
Idoll
,
in
[
](A15735-e118570-b)u
u
Isay.
40.
〈◊〉
.
another
place
they
interpret
Image
.
He
seekes
a
cunning
workeman
to
prepare
an
Image
;
and
in
the
19.
verse
,
The
workeman
melteth
an
Image
.
Besides
,
the
word
Image
is
often
put
for
the
Idols
of
the
heathen
.
[
](A15735-e118610-b)x
x
2.
Reg
1●
.
1●
Then
the
people
of
the
land
destroyed
the
house
of
Baall
with
his
Alters
and
his
Images
;
[
](A15735-e118620-b)y
y
Ezech
7.
〈◊〉
〈◊〉
16.
17.
&
●3
.
14.
They
made
Images
of
their
Abhominations
.
Thou
madest
thy selfe
Images
of
men
.
When
she
saw
men
painted
vpon
the
wall
the
Images
of
the
Chaldeans
,
that
is
,
the
Idols
o●
the
Chaldeans
,
attired
after
the
fashion
of
the
people
of
that
countrey
.
Lastly
,
that
〈◊〉
word
which
the
Chal●e
Paraphrast
〈◊〉
.
vseth
in
the
Commaundement
,
and
so
generally
,
where
the
word
of
the
Commandement
is
in
the
Hebrew
,
the
Greeke
doth
commonly
translate
Image
,
as
you
may
see
in
the
places
last
recited
.
I
thinke
it
is
very
hard
to
find
any
two
words
that
agree
in
all
significations
,
both
proper
and
tropicall
.
Neither
do
we
say
that
Idoll
may
be
vsed
wheresoeuer
image
may
,
for
custome
is
the
rule
of
speech
.
But
we
denie
both
that
distinction
which
Origen
deuised
,
and
that
which
you
would
haue
past
for
currant
,
as
if
Idoll
did
signifie
some
certaine
kind
of
shape
,
and
not
generally
any
forme
,
as
the
word
Image
doth
.
speaker
W.
P.
Tertullian
[
](A15735-e118710-b)*
*
De
Idol
.
c.
3.
saith
,
that
euery
forme
or
representation
is
to
be
tearmed
an
Idol
.
speaker
D.
B.
P.
But
Tertullian
(
saith
M.
Perkins
)
affirmeth
them
to
be
all
one
;
not
so
De
Idololar
.
neither
:
For
he
maketh
Idolum
a
diminuture
of
●●dos
,
which
signifieth
a
forme
or
similitude
:
So
that
Jdolon
,
is
but
a
small
similitude
or
slender
Image
,
not
so
much
for
the
quantitie
,
as
for
that
it
representeth
but
darkely
.
speaker
A.
W.
Master
Perkins
doth
not
say
so
of
Tertullian
,
that
he
affirmes
them
to
be
all
one
,
but
that
Tertullian
saith
Euery
forme
or
representation
is
to
be
tearmed
an
Idoll
.
〈◊〉
(
saith
[
](A15735-e118900-b)b
b
Tertull.
de
Idolola●●
3.
Tertullian
)
in
Greeke
signifies
formam
,
a
forme
or
shape
,
from
thence
by
deriuation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
framed
,
and
hath
in
like
sort
with
vs
made
the
word
Formulam
,
therefore
[
](A15735-e118940-b)c
c
Omnis
for●…
,
〈◊〉
formula
.
euery
shape
great
or
little
must
be
called
an
Idoll
.
Thence
comes
Idolatry
,
which
is
any
seruice
about
any
Idoll
.
Iudge
your selfe
now
whether
Master
Perkins
did
not
report
Tertullians
opinion
truly
,
and
whether
you
do
not
wrong
him
by
making
him
say
that
he
neuer
meant
.
So
do
you
Tertullian
himselfe
,
in
giuing
a
false
reason
of
the
word
not
intended
by
him
.
And
howsoeuer
the
word
may
in
deriuation
be
a
diminutiue
,
yet
in
vse
it
is
not
so
,
but
signifieth
any
shape
great
or
little
,
representing
a
thing
perfectly
or
imperfectly
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
.
speaker
W.
P.
And
Isidore
[
](A15735-e119040-b)*
*
Etym.
lib.
8.
saith
,
that
the
heathen
vsed
the
names
of
image
and
idol
indifferently
in
one
and
the
same
signification
.
speaker
D.
B.
P.
Eustathius
and
excellent
Greeke
interpreter
,
vpon
the
eleauenth
book
of
Homers
Odyssea
,
describeth
Idolum
to
signifie
a
vaine
and
vanishing
Image
,
as
the
shadow
of
a
man
,
a
ghost
,
or
phantastical
imagination
.
And
so
it
cannot
be
,
that
al
profane
Authors
vse
these
two
words
indifferently
,
seeing
both
in
proper
signification
,
and
by
the
declaration
of
the
learned
,
there
is
great
difference
betweene
them
.
speaker
A.
W.
[
](A15735-e119160-b)d
d
Eustath
.
in
Hormer
.
Odyss.
11.
Eustathius
doth
not
vndertake
to
deliuer
in
that
place
the
proper
nature
of
the
word
,
but
to
shew
what
Homer
there
meanes
by
it
,
namely
,
that
he
vseth
it
to
signifie
the
ghosts
or
shapes
of
men
departed
,
[
](A15735-e119190-b)e
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
fashioned
of
ayre
,
or
[
](A15735-e119210-b)f
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
imprinted
in
the
ayre
by
a
certaine
shadow
or
slight
resemblance
,
where
the
[
](A15735-e119230-b)g
g
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
very
word
comming
from
image
,
is
put
to
expresse
the
likenes
.
The
same
word
(
Idoll
)
Homer
vseth
[
](A15735-e119260-b)h
h
Homer
.
Iliad
.
lib.
5.
otherwhere
to
signifie
the
shape
or
likenes
which
Apollo
made
of
Aeneas
to
saue
him
from
Diomedes
.
Both
these
kinds
of
Idols
Virgil
(
who
vnderstood
Homer
well
enough
,
and
knew
the
nature
and
vse
of
Greeke
and
Latine
words
)
calls
Images
.
For
the
former
,
viz.
the
shapes
of
the
deceased
,
thus
he
speakes
of
Aeneas
wife
Creusa
,
[
](A15735-e119350-b)i
i
Virgil.
Aeneid
.
lib.
2.
Infoelix
simulachrum
atque
ipsius
vmbra
Creüsae
,
visa
mihi
ante
oculos
,
&
nota
maior
image
:
where
hauing
termed
Creusas
ghost
first
a
likenes
,
and
then
a
shadow
,
last
of
all
he
calls
it
an
Image
,
and
presently
after
comparing
it
to
the
wind
,
and
to
a
sleepe
or
a
dreame
,
he
giues
it
the
name
of
Image
againe
.
Ter
frustra
comprensa
manus
effugit
image
,
par
leuibus
ventis
volucrique
simillima
somno
.
So
he
speakes
of
[
](A15735-e119450-b)k
k
Virgil.
Aeneid
.
〈◊〉
.
3.
Anchises
ghost
,
vsing
the
very
same
verses
,
and
in
the
[
](A15735-e119470-b)l
l
Lib.
4.
fourth
booke
.
Turbida
tenet
imago
;
so
againe
of
him
Tua
tristis
Imago
.
And
of
Adrastus
,
[
](A15735-e119510-b)m
m
Lib.
6.
Adrasti
pallentis
Imago
;
yea
the
apparitions
of
the
Centaures
,
and
Sea-Monsters
,
which
by
Origens
distinction
are
Idols
,
Virgil
calls
[
](A15735-e119550-b)n
n
Lib.
6.
—
Tenues
sine
corpore
vitas
,
and
saith
that
they
flye
vp
and
down
,
—
Caua
sub
imagine
formae
.
The
other
shapes
made
of
aire
,
or
some
such
thin
stuffe
,
he
describes
by
the
same
word
Image
,
as
in
that
fiction
of
Aeneas
shape
,
made
by
Iuno
to
draw
Turnus
out
of
the
battaile
,
which
he
cais
[
](A15735-e119620-b)o
o
Lib.
10
—
Tenuem
sine
viribus
vmbram
,
and
compareth
it
to
the
ghosts
of
the
deceased
,
and
to
apparitions
in
dreames
.
This
he
calls
an
Image
,
At
primas
laeta
ante
acies
exultat
imago
,
which
Homer
would
haue
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whom
would
you
refute
by
this
?
[
](A15735-e119680-b)p
p
Isidor
.
Etymol
.
lib.
8.
Isidore
is
the
author
,
Master
Perkins
the
reporter
only
.
But
you
strike
at
aduenture
,
not
respecting
where
the
blow
light
,
but
where
you
meane
to
hit
;
yet
you
should
haue
said
no
more
then
they
do
,
that
the
heathen
vse
the
names
indifferently
;
not
that
all
prophane
authors
do
so
,
and
you
should
haue
vnderstood
them
aright
too
,
as
I
shewed
before
;
not
that
both
words
are
vsed
in
all
significations
,
in
which
either
is
,
but
that
they
are
vsed
indifferently
for
any
kind
of
shape
,
whether
it
haue
something
or
nothing
answering
to
it
in
any
true
naturall
being
.
speaker
W.
P.
And.
S.
Steuen
in
his
apologie
,
Act.
7.
41.
calls
the
golden
calfe
an
Idol
.
speaker
D.
B.
P.
But
S.
Stephen
cals
the
golden
calfe
an
Idoll
,
so
it
was
indeed
:
What
is
that
to
the
purpose
?
speaker
A.
W.
Do
you
aske
what
it
is
to
the
purpose
,
that
[
](A15735-e119840-b)*
*
Act.
7.
41.
S.
Stephen
cals
the
golden
Calfe
an
Idoll
?
it
directly
ouerthrowes
the
distinction
against
which
Master
Perkins
disputes
.
For
a
Calfe
is
a
thing
that
hath
a
reall
being
in
nature
,
and
is
not
an
imagination
of
the
braine
,
as
Sphinx
,
and
Triton
,
and
such
like
are
,
according
to
the
authors
you
alleage
in
this
case
.
speaker
D.
B.
P.
Hierome
[
](A15735-e119930-b)*
*
In
Isai.
37.
saith
,
that
idols
are
images
of
dead
men
.
speaker
W.
P.
And
S.
Ierom
saith
,
That
Idols
are
the
Images
of
dead-men
(
adde
)
that
are
taken
for
Gods
:
True
,
many
Idols
be
Images
:
all
such
as
truly
represent
any
person
that
was
once
liuing
here
;
but
no
Images
be
Idols
,
vnlesse
it
be
taken
for
a
God
:
And
so
Idols
requires
besides
the
Image
,
that
it
be
made
a
God
,
or
the
Image
of
a
false
God
.
speaker
A.
W.
If
we
adde
your
glosse
,
we
shall
adde
nothing
in
defence
barbarous
Nations
,
Scythians
,
Numidians
,
Seres
,
and
Persians
;
he
answers
,
that
they
agree
indeed
in
the
matter
,
refusing
to
build
,
or
vse
any
Altars
and
Images
,
but
that
the
reasons
of
their
opinions
are
diuers
;
they
following
I
know
not
what
fansies
,
the
Christians
refraining
these
things
,
in
obedience
to
Gods
Commandements
,
namely
the
first
and
second
,
which
hee
there
recites
.
Therefore
Origen
holds
it
forbidden
in
those
Commandements
to
make
,
or
vse
any
Image
in
the
seruice
of
God
.
To
this
doctrine
of
Origen
the
practise
of
the
Primitiue
Church
is
agreeable
,
that
I
may
please
you
with
more
testimonies
.
We
are
slatly
forbidden
(
saith
[
](A15735-e120100-b)a
a
Clemens
Alexa●…
in
〈◊〉
ad
ge●…s
.
Clement
of
Alexandria
)
to
vse
that
deceitfull
craft
or
art
.
For
the
Prophet
saith
,
Thou
shalt
not
make
the
likenes
of
any
thing
in
heauen
,
or
earth
below
.
And
againe
,
We
haue
no
[
](A15735-e120140-b)b
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
materiall
image
,
but
such
an
Image
as
is
perceiued
by
the
vnderstanding
:
God
,
who
only
is
the
true
God
,
is
conceiued
by
vnderstanding
,
not
by
sense
.
[
](A15735-e120170-b)c
c
Clemens
Stromat
.
lib.
6.
In
another
place
:
Moses
,
many
ages
agoe
,
made
a
direct
law
,
that
wee
should
not
make
any
grauen
,
cast
,
or
painted
image
;
that
we
might
not
●sed
sensible
things
,
but
might
passe
to
the
consideration
of
those
things
which
are
perceiued
by
the
vnderstanding
.
And
further
,
[
](A15735-e120190-b)d
d
Ibid.
The
daily
fight
or
beholding
of
an
Image
,
causeth
the
maiestie
of
God
to
become
vile
and
contemptible
;
and
,
to
worship
,
by
a
materiall
thing
,
that
which
is
conceiued
by
the
vnderstanding
,
is
to
make
it
vile
by
sense
.
God
(
saith
[
](A15735-e120230-b)e
e
Tertul
de
Idololatr
c.
4.
Tertullian
)
forbids
as
well
the
making
as
the
worshipping
of
an
Idoll
.
And
afterward
,
For
this
cause
,
namely
to
roote
out
the
matter
of
Idolatrie
,
the
law
of
God
proclaimes
,
Make
no
Idoll
:
and
adding
,
nor
likenes
of
any
thing
in
heauen
,
in
earth
,
or
in
the
Sea
,
forbids
the
seruants
of
God
all
ouer
the
world
to
vse
that
Craft
.
In
[
](A15735-e120260-b)f
f
Tetul
,
de
coron.
militis
.
cap.
20.
another
place
:
Iohn
saith
,
Babes
keepe
your selues
from
Idols
;
he
saith
not
now
from
Idolatrie
,
as
from
the
seruice
of
them
,
but
from
Idols
,
that
is
,
from
the
shape
of
them
.
For
it
is
an
vnworthie
thing
,
that
[
](A15735-e120280-b)g
g
Vt
imago
Dei
vini
,
imago
idoli
&
mo●●●i
fiat
.
the
image
of
an
Idoll
,
and
dead
thing
,
should
bee
made
the
image
of
the
liuing
God
.
That
I
will
not
let
passe
(
saith
[
](A15735-e120320-b)h
h
Lilius
Girald
.
de
dijs
gentium
.
Syn●…
.
〈◊〉
.
Lilius
Giraldus
)
that
we
Christians
,
as
sometimes
also
the
Romanes
,
had
no
Images
in
the
Primitiue
Church
.
Optatus
an
ancient
Bishop
of
Africa
,
counted
it
a
defiling
of
the
Altar
,
to
haue
an
Image
set
vpon
it
,
and
[
](A15735-e120370-b)i
i
Optat.
lib.
3.
penè
in
extremo
.
saith
,
that
when
it
was
reported
,
that
Paul
and
Macarius
would
come
and
place
an
Image
on
the
Altar
,
they
that
heard
it
were
astonied
at
it
,
and
accounted
it
as
execrable
to
partake
with
it
.
Images
(
saith
[
](A15735-e120410-b)k
k
August
.
in
Psal.
113.
Austin
)
are
of
more
force
to
corrupt
the
miserable
soule
,
because
they
haue
a
mouth
,
eyes
,
eares
,
nosthrils
,
hands
,
and
feete
,
than
to
instruct
it
,
because
they
speake
not
,
heare
not
,
smell
not
,
handle
not
,
walke
not
:
out
of
which
place
of
Austin
,
[
](A15735-e120440-b)l
l
Cassander
.
in
consul
.
ad
Masimil
imperat
.
de
imag
cap.
21.
Cassander
concludes
,
that
there
was
no
vse
of
Images
in
Churches
in
Austins
time
.
The
reason
is
alike
,
wheresoeuer
they
be
vsed
to
religion
.
Arguments
of
the
Papists
.
speaker
W.
P.
The
reasons
which
they
vse
to
defend
their
opinions
are
these
.
I.
In
Salomons
temple
were
erected
Cherubines
,
which
were
images
of
angels
,
on
the
Mercieseat
where
God
was
worshipped
:
and
thereby
was
resembled
the
Maiestie
of
God
,
therefore
it
is
lawful
to
make
images
to
resemble
God
.
Answ.
They
were
erected
by
special
commandement
from
God
,
who
prescribed
the
verie
forme
of
them
,
and
the
place
where
they
must
be
set
:
and
thereby
Moses
had
a
warrant
to
make
them
;
otherwise
hee
had
sinned
:
let
them
shew
the
like
warrant
for
their
images
if
they
can
.
Secondly
the
Cherubins
were
placed
in
the
holie
of
holies
in
the
most
inwarde
place
of
the
Temple
,
and
consequently
were
remoued
from
the
sight
of
the
people
,
who
onely
hearde
of
them
:
and
none
but
the
high
Priest
saw
them
,
and
that
but
once
a
yeere
.
And
the
Cherubins
without
the
vaile
,
though
they
were
to
be
seen
,
yet
were
they
not
to
be
worshipped
.
Exod.
20.
4.
Therefore
they
serue
nothing
at
all
to
iustifie
the
images
of
the
Church
of
Rome
.
Obiect
.
II.
God
appeared
in
the
forme
of
a
man
to
Abraham
,
Gen.
18.
1.
13.
and
to
Daniel
,
who
sawe
the
ancient
of
daies
sitting
on
a
throne
,
Dan.
9.
Now
as
God
appeared
,
so
may
he
be
resembled
:
therefore
(
say
they
)
it
is
lawfull
to
resemble
God
in
the
forme
of
a
man
,
or
any
like
image
,
in
which
he
shewed
himselfe
to
men
.
Answ.
In
this
reason
the
proposition
is
false
:
for
God
may
appeare
in
whatsoeuer
forme
it
pleaseth
his
maiestie
;
yet
doth
it
not
follow
;
that
man
should
therefore
resemble
God
in
those
formes
;
man
hauing
no
libertie
to
resemble
him
in
any
forme
at
all
:
vnlesse
he
bee
commaunded
so
to
doe
.
Againe
,
when
God
appeared
in
the
forme
of
a
man
,
that
forme
was
a
signe
of
Gods
presence
onely
for
the
time
when
God
appeared
,
and
no
longer
;
as
the
bread
and
wine
in
the
sacrament
are
signes
of
Christs
bodie
and
blood
,
not
for
euer
,
but
for
the
time
of
administration
:
for
afterward
they
become
againe
,
as
common
bread
and
wine
.
And
when
the
holy
Ghost
appeared
in
the
likenesse
of
a
doue
,
that
likenesse
was
a
signe
of
his
presence
no
longer
then
the
holy
Ghost
so
appeared
.
And
therefore
hee
that
would
in
these
formes
represent
the
Trinitie
,
doth
greately
dishonour
God
,
and
doe
that
for
which
hee
hath
no
warrant
.
speaker
D.
B.
P.
Hauing
confuted
the
Protestants
arguments
against
the
making
of
You
ouerweene
your selfe
.
You
should
shew
why
.
Genes.
18.
Images
,
to
represent
some
property
or
action
of
God
;
I
now
come
vnto
the
Catholike
proofe
of
them
.
The
first
reason
set
downe
by
M.
Perkins
I
reserue
to
the
next
point
:
the
second
is
;
God
appeared
in
the
forme
of
a
man
to
Abraham
and
to
Daniel
,
Who
saw
the
auncient
of
daies
sitting
on
a
throne
.
Now
as
God
hath
appeared
,
so
may
he
bee
purtraied
Dan
9.
and
drawne
:
M.
Perkins
his
answere
is
,
not
so
,
vnlesse
it
be
expressel●●
commanded
by
God
.
Reply
,
This
first
is
flat
against
his
owne
second
conclusion
,
where
he
holdeth
it
lawfull
to
present
to
the
eye
in
Pictures
,
any
histories
of
the
Bible
in
priuate
pla●es
,
both
the
foresaid
apparitions
be
in
the
Old
Testament
,
and
therefore
may
be
painted
in
priuate
places
,
which
cannot
be
truly
done
without
you
do
represent
God
in
the
same
liknes
,
as
there
he
appeared
.
And
what
reason
leadeth
in
words
to
represent
those
actions
of
God
,
the
same
serueth
to
expresse
them
in
liuely
colours
:
Not
so
saith
M.
Perkins
,
because
when
God
appeared
in
the
forme
of
man
,
it
was
a
signe
of
Gods
presence
,
for
that
time
only
,
and
for
no
longer
:
be
it
so
,
it
might
notwithstanding
be
recorded
in
writing
,
that
the
memory
of
such
maiestie
ioyned
with
louing
kindnesse
might
endure
longer
.
And
if
it
pleased
God
,
that
this
short
presence
of
his
should
be
written
to
be
perpetually
remembred
,
euen
so
the
same
might
be
ingrauen
in
brasle
,
to
recommend
it
to
vs
so
much
the
more
effectually
:
For
as
the
famous
Poet
doth
by
the
light
of
nature
sing
.
Segnius
irritant
animos
demissa
per
aures
,
Quam
quae
sunt
oculis
subiecta
fidelibus
.
Such
worthy
acts
as
by
the
eares
are
to
the
mind
conueide
,
Do
moue
vs
lesse
then
that
which
is
by
faithfull
eye
descride
.
speaker
A.
W.
It
is
your
aduantage
that
Master
Perkins
is
not
aliue
to
answere
you
,
who
was
better
able
to
expresse
his
own
meaning
,
than
any
otherman
can
be
.
But
,
in
my
opinion
,
it
was
his
purpose
,
in
that
second
conclusion
,
to
graunt
the
pourtraying
of
those
histories
onely
,
which
had
nothing
to
bee
painted
that
was
forbidden
,
as
he
alwaies
tooke
the
resembling
of
God
to
be
.
That
was
generall
,
as
rules
of
Grammar
are
;
exceptions
are
not
contradictions
,
but
rather
parts
of
those
rules
.
If
you
speake
of
that
reason
,
which
moued
God
to
inspire
Moses
for
the
writing
of
that
storie
,
we
grant
that
hee
might
to
the
same
end
haue
also
enioyned
the
painting
or
engrauing
of
it
.
But
since
it
pleased
him
not
so
to
doe
,
wee
answere
,
that
your
argument
prooues
nothing
:
There
is
the
same
reason
(
say
you
)
for
painting
that
,
and
such
stories
;
therefore
they
may
as
well
be
painted
,
as
written
.
The
consequence
is
false
:
For
the
one
was
inspired
,
as
I
said
,
and
the
other
not
.
Vpon
the
writing
,
because
it
is
Gods
word
,
wee
may
looke
for
a
blessing
from
him
.
Not
so
vpon
our
owne
deuices
,
accompanied
with
danger
of
Idolatrie
.
For
my
part
(
sauing
other
mens
better
iudgement
)
I
perswade
my selfe
,
that
God
,
who
commanded
the
Israelites
to
write
the
words
of
the
law
about
their
houses
,
and
in
other
places
for
instruction
and
remembrance
,
would
haue
enioyned
the
painting
of
his
especiall
miracles
and
workes
in
their
fauour
,
if
he
had
not
seene
it
to
bee
dangerous
,
in
respect
of
Idolatrie
that
might
ensue
.
For
questionlesse
,
a
picture
or
an
Image
is
of
great
force
,
chiefly
if
the
word
be
added
for
exposition
of
it
;
as
we
see
in
Emblems
and
Impresas
.
But
this
helpe
,
in
the
most
wise
iudgement
of
God
,
was
not
thought
so
much
worth
,
that
for
it
the
danger
of
Idolatrie
,
to
which
all
men
are
so
prone
by
nature
,
should
be
aduentured
.
Therefore
we
must
not
be
led
in
this
case
by
the
shew
of
humane
reason
,
but
assure
our selues
it
was
not
for
nothing
,
that
God
,
when
he
taught
the
Iewes
by
signes
and
shadowes
,
appointed
not
the
vse
of
painting
diuine
histories
,
for
instruction
,
memorie
,
or
deuotion
.
Concerning
[
](A15735-e120880-b)m
m
Horat.
de
arte
poetic
.
ad
Pison
.
Horaces
testimonie
,
if
you
had
seene
as
farre
into
the
meaning
of
it
,
as
you
imagine
he
did
into
the
vse
of
Pictures
,
you
would
neuer
haue
alleaged
it
to
such
purpose
,
as
now
you
doe
.
For
you
might
easily
haue
perceiued
,
that
the
Poet
grounds
not
his
precept
vpon
any
light
of
nature
,
but
vpon
experience
of
mens
affections
;
and
(
which
is
the
principall
thing
)
that
he
speakes
not
at
all
of
any
dumbe
pictures
,
but
of
the
liuely
gestures
of
Players
vpon
the
stage
.
Some
things
(
saith
he
)
are
acted
on
the
stage
,
some
are
onely
reported
there
,
and
supposed
to
be
done
in
some
other
place
.
Now
betwixt
these
is
this
comparison
made
,
that
those
things
doe
more
affect
which
we
see
done
,
than
those
that
we
onely
heare
reported
;
what
is
this
to
pictures
?
your
Poetrie
failes
you
,
as
well
as
your
Diuinitie
.
speaker
D.
B.
P.
This
argument
may
be
confirmed
by
the
Pictures
of
Angels
,
of
Vertues
,
and
other
such
like
of
spirituall
or
accidentall
nature
:
for
if
such
things
as
haue
no
bodily
proportion
or
shape
,
may
notwithstanding
be
counterfeit
and
resembled
in
some
qualities
,
why
may
not
some
propertie
or
action
of
God
be
in
like
manner
represented
?
speaker
A.
W.
But
some
qualities
of
Angels
(
say
you
)
which
are
spirituall
substances
,
and
the
qualities
of
Angels
and
men
,
which
we
call
vertues
(
and
which
,
by
your
leaue
,
haue
as
true
a
being
as
other
creatures
,
though
they
neuer
be
of
themselues
,
but
adioyned
to
some
spirituall
subiect
)
may
be
counterfeited
and
resembled
.
Therefore
why
may
not
some
propertie
or
action
of
God
be
in
like
manner
reputed
?
First
,
I
thinke
,
you
are
hardly
able
to
prooue
your
antecedent
,
that
such
things
may
be
resembled
in
outward
formes
for
Gods
seruice
.
Secondly
,
though
that
be
graunted
,
yet
your
consequence
is
naught
.
For
there
is
a
commaundement
of
God
against
the
later
,
as
we
heard
out
of
Clement
,
least
his
Maiesty
should
by
such
resemblances
grow
into
contempt
;
to
which
I
adde
,
least
Idolatry
should
ensue
vpon
it
.
speaker
D.
B.
P.
That
thou
mayest
(
Reader
)
vnderstand
the
better
what
we
meanee
obserue
that
Pictures
represent
after
three
sorts
.
Some
expresse
to
the
quicke
,
the
very
shape
,
proportion
and
colour
of
the
patterne
;
as
the
liuely
Picture
of
man
,
or
of
any
such
corporall
thing
:
others
represent
things
as
they
did
appeare
and
were
acted
,
as
if
the
Painter
should
expresse
the
meeting
of
God
with
Abraham
and
his
entertainement
,
he
must
then
resemble
God
in
the
same
likenes
of
a
man
in
which
he
shewed
himselfe
to
Abraham
.
speaker
A.
W.
Thirdly
,
an
Image
of
a
spirituall
thing
,
may
be
drawne
not
to
resemble
the
nature
of
it
,
but
to
lead
our
vnderstanding
by
such
a
similitude
,
into
some
better
knowledge
of
that
thing
:
so
are
Angels
painted
like
goodly
young
men
with
wings
,
to
teach
vs
that
they
be
of
an
excellent
pure
nature
,
euer
flourishing
and
most
ready
to
dispatch
with
all
expedition
any
imployment
to
which
God
sends
them
;
and
so
may
God
the
Father
be
pourtraied
,
as
a
goodly
old
graue
man
,
sitting
in
his
throne
of
maiestie
,
attended
vpon
by
millions
of
Angels
,
(
as
he
is
described
in
Daniel
9.
)
to
instruct
vs
how
he
is
eternall
,
insinit
,
wise
,
and
of
most
redoubtable
maiestie
:
in
either
of
these
two
latter
sorts
,
we
hold
that
God
In
the
idolatrous
second
Councill
at
Nice
.
may
be
represented
,
and
so
in
the
seauenth
generall
Councell
,
the
drawing
of
the
holy
Ghost
,
in
forme
of
a
Doue
,
as
he
appeared
.
Mat.
3.
is
approued
.
Your
discourse
of
the
diuers
representations
intended
by
pictures
,
I
passe
ouer
,
as
nothing
to
purpose
.
For
the
reason
of
our
denying
images
,
is
not
only
because
God
can
not
be
resembled
,
as
being
a
spirit
and
infinit
,
but
principally
,
because
he
himselfe
hath
forbidden
it
,
as
a
certaine
occasion
of
Idolatry
.
This
painting
of
Angels
like
faire
yong
men
with
wings
,
of
deniall
from
the
Tabernacle
built
by
Moses
,
wherein
you
will
not
remember
that
the
patterne
shewed
to
Moses
,
was
a
direction
for
Salomon
,
and
a
warrant
in
all
things
that
were
agreeable
to
Moses
worke
.
But
Master
Perkins
might
haue
had
enough
to
say
,
though
he
had
answered
directly
,
viz.
that
Salomon
was
a
Prophet
,
and
had
also
direction
for
his
building
from
the
kingly
Prophet
Dauid
his
father
.
And
therfore
it
doth
not
follow
,
that
because
Salomon
made
such
Cherubins
,
euery
man
that
builds
any
Church
may
set
vp
the
like
.
Or
,
to
speake
indeede
directly
according
to
his
consequent
,
it
is
not
lawfull
for
vs
to
make
images
to
resemble
God
,
because
Salomon
adorned
the
Temple
with
Cherubins
.
speaker
D.
B.
P.
Moses
indeed
had
an
expresse
precept
for
the
making
of
them
,
as
he
had
for
the
Curteines
and
Curteine-rods
,
and
euery
particular
belonging
to
the
Tabernacle
.
But
Salomon
without
any
speciall
commaundement
For
it
was
a
patterne
appointed
by
God
for
his
house
.
out
of
his
high
and
holy
wisdome
,
vnderstood
that
he
might
most
lawfully
and
laudably
imitate
that
heauenly
patterne
of
Moses
:
And
as
the
building
was
farre
more
sumptuous
and
stately
:
so
in
the
number
and
quantity
of
Pictures
exceeded
,
which
is
a
sufficient
instruction
and
warrant
for
all
men
after
his
daies
to
make
and
set
Images
in
the
Church
.
And
this
finally
M.
Perkins
seemes
to
graunt
,
when
he
saith
,
that
these
Cherubs
without
the
veile
,
were
there
to
be
seene
,
but
not
to
be
worshipped
:
so
that
we
haue
gotten
one
step
further
;
that
Images
may
not
only
be
made
,
but
also
set
vp
in
the
Churches
.
speaker
A.
W.
Now
to
your
Enthymem
.
In
Salomons
temple
there
were
Cherubins
within
the
holy
of
Holyes
,
and
without
vpon
the
walls
and
dores
.
Therefore
all
holy
pictures
may
be
placed
in
Churches
.
First
concerning
your
Antecedent
,
it
must
be
remembred
,
that
those
Cherubins
were
not
in
the
vtter
court
,
where
the
people
vsed
to
come
and
pray
,
but
in
the
holy
place
where
the
Altar
of
Incense
stood
,
and
where
[
](A15735-e121410-b)n
n
Luke
1.
9.
10
Leuit.
16.
17.
none
came
but
the
Priests
,
and
in
the
holie
of
holies
,
into
[
](A15735-e121420-b)o
o
Exod
30.
20
Leuit.
16.
2.
Heb.
9.
7.
which
the
high
Priest
only
might
enter
,
and
that
but
once
a
yeare
,
where
the
Ark
was
.
So
that
these
images
were
remoued
out
of
the
peoples
sight
,
and
that
by
Salomons
propheticall
wisdome
.
Secondly
there
was
no
vse
of
these
images
to
any
purpose
of
religion
,
but
they
serued
only
for
ornament
and
state
,
as
the
other
worke
of
the
temple
did
,
except
the
two
Cherubins
vpon
the
mercy
seate
.
Ere
I
answere
to
your
consequence
,
I
may
not
forget
to
note
,
that
in
your
consequent
or
conclusion
you
call
Images
holy
,
as
if
by
I
know
not
what
holynes
,
they
had
some
right
to
be
placed
in
Churches
,
as
also
you
speake
afterward
,
where
should
holy
pictures
of
holy
men
be
more
properly
bestowed
then
in
holy
places
?
Nothing
is
to
be
counted
holy
,
but
that
which
either
hath
a
qualitie
of
holines
in
it
,
as
all
that
are
sanctified
haue
,
or
else
is
belonging
to
the
seruice
of
God
.
And
whatsoeuer
is
of
this
later
kind
is
rather
hallowed
then
holy
,
and
hath
no
holines
in
it
,
but
by
being
consecrated
to
such
a
vse
.
Neither
is
this
consecration
,
as
that
of
the
Ceremoniall
lawe
was
,
whereby
a
thing
was
made
indeed
holy
ceremonially
,
as
nothing
with
vs
can
be
,
the
ceremonies
being
abrogated
.
So
that
such
things
are
no
longer
nor
farther
holy
,
then
they
are
employed
in
that
seruice
;
and
therefore
the
water
with
which
we
baptise
,
and
the
bread
and
wine
with
which
we
celebrate
the
Supper
of
the
Lord
,
after
those
actions
are
past
,
are
no
more
holy
then
any
other
matter
,
bread
,
or
wine
.
Images
therefore
can
no
way
be
holy
more
then
any
other
worke
in
Churches
:
therfore
setting
apart
this
bare
title
of
holines
,
I
denie
the
consequence
of
your
Enthymem
:
Salomon
adorned
the
inner
parts
of
the
Temple
where
the
people
came
not
with
pictures
of
Cherubins
,
Therefore
it
is
lawfull
to
set
vp
images
in
Churches
where
the
people
ordinarily
come
.
Who
seeth
not
great
difference
betweene
the
Antecedent
and
the
Consequent
?
To
omit
that
which
I
answered
before
on
Master
Perkins
behalfe
,
concerning
Salomons
warrant
for
his
so
doing
,
his
father
and
himselfe
being
Prophets
.
speaker
D.
B.
P.
Which
is
fortified
by
the
testimony
of
Tertullian
,
in
the
place
cited
before
:
where
he
saith
,
that
our
Sauiour
was
Pictured
vpon
holy
Chalices
,
which
were
vsed
at
the
Altars
:
and
of
Sozomenus
,
who
witnesseth
that
our
Sauiours
Picture
was
taken
into
the
Church
.
speaker
A.
W.
The
authoritie
of
other
mens
doings
is
of
lesse
waight
.
Tertullian
saith
,
Christ
was
pictured
like
a
Shepheard
vpon
the
chalices
:
Nazianzen
trimmed
vp
Images
:
Basil
allowed
of
the
Martyr
Barlaams
picture
in
the
Churches
:
Damasus
saith
Constantine
set
vp
a
siluer
image
of
our
Sauiour
:
Chrysostome
and
Austin
say
,
that
the
Crosse
was
on
the
holy
tables
,
Therefore
it
is
lawfull
to
set
vp
Images
in
Churches
.
Of
the
Antecedent
by
and
by
,
in
the
meane
while
I
deny
the
consequence
.
They
allow
of
Images
,
therefore
they
are
lawfull
.
If
your
Church
thinke
it
possible
for
these
men
to
erre
,
as
I
am
sure
it
doth
,
then
may
it
not
be
taken
for
lawfull
because
they
approue
it
.
But
to
the
Antecedent
,
what
doth
[
](A15735-e121640-b)p
p
Tertull.
de
pudicit
.
lib.
1
Tertullian
but
tell
vs
what
the
Chalice-maker
had
done
in
likelyhood
,
for
the
setting
forth
of
his
worke
?
both
this
,
and
that
of
[
](A15735-e121660-b)q
q
Sozom.
hist.
lib.
5.
cap.
20.
Sozomens
report
is
answered
before
:
it
is
not
proued
there
euer
was
any
such
Image
of
our
Sauiour
.
speaker
A.
W.
S.
Gregorie
Nazianzen
maketh
mention
of
Images
in
the
Church
of
D.
B.
P.
Epist.
49.
Orat.
in
Barlaam
.
Neocaesarea
,
trimmed
vp
by
himselfe
.
Saint
Basil
,
pointeth
to
that
holy
mans
Picture
,
standing
in
the
Church
.
[
](A15735-e121770-b)r
r
Nazianzen
.
epist.
49.
ad
Olympium
.
Nazianzen
and
[
](A15735-e121790-b)s
s
Basil.
orat
.
in
Barlaam
Martyr
.
Basil
speake
not
of
images
to
any
vse
of
Religion
,
whereof
only
our
question
is
,
but
either
for
ornament
,
as
the
former
saith
,
[
](A15735-e121810-b)t
t
Nazianzen
.
omne
nostrum
in
eo
exornando
studium
.
All
our
labour
and
care
in
the
beautifying
of
it
;
or
for
honor
to
the
martyr
,
which
was
ciuill
,
not
religious
,
and
yet
scarce
iustifiable
.
Damasus
[
](A15735-e121850-b)*
*
In
vita
Silu.
sheweth
how
Constantine
in
the
Church
of
S.
Iohn
Lateran
erected
a
siluer
Image
vnto
our
Sauiour
.
speaker
A.
W.
S.
Chrysostome
〈◊〉
demonst.
quod
Christ
.
sit
Deus
:
And
S.
Augustine
[
](A15735-e121930-b)*
*
Serm.
19.
de
sanct.
do
teach
,
that
the
Crosse
was
on
the
holy
Tables
,
and
vsed
at
all
holy
functions
.
This
[
](A15735-e121950-b)u
u
Da●…us
in
vita
Syluestri
.
report
of
Constantines
erecting
a
siluer
image
,
seemeth
to
depend
vpon
the
tale
of
his
being
baptised
at
Rome
by
Syluester
,
whereas
it
is
apparant
by
[
](A15735-e121980-b)x
x
Euseb.
le
vita
Const.
lib.
4.
cap.
62.
Eusebius
and
[
](A15735-e122000-b)y
y
Theodoret.
hist.
Eccles.
lib.
1
cap
32.
Theodoret
that
he
was
not
baptised
till
the
very
end
of
his
life
,
and
in
Asia
,
many
hundred
miles
from
that
Church
of
Saint
Iohn
Lateran
in
Rome
,
in
Nicomedia
,
now
called
by
the
Turke
who
possesseth
it
,
Nichor
,
a
towne
of
Bythinia
.
[
](A15735-e122030-b)z
z
Chrysost.
in
demonst.
quòd
Christus
sit
Deus
.
Chrysostome
speaketh
of
the
generall
vse
of
the
crosse
in
all
places
,
not
for
any
holines
of
the
signe
,
but
as
a
marke
of
profession
.
The
crosse
(
saith
he
)
is
in
the
purple
robes
,
in
the
Crownes
;
the
crosse
is
at
our
prayers
,
the
crosse
is
in
our
armor
,
the
crosse
is
vpon
the
holy
table
,
the
crosse
is
ouer
all
the
world
,
yea
,
the
crosse
glisters
aboue
the
sunne
.
If
this
crosse
were
an
Image
,
[
](A15735-e122070-b)a
a
Optat.
lib.
3.
Optatus
(
as
we
heard
before
)
counts
the
presence
of
it
a
defiling
of
the
Altar
.
That
place
of
[
](A15735-e122100-b)b
b
Aug.
ser.
19.
de
Sanct.
if
it
be
Augustines
.
Austin
intreates
of
the
crosse
,
both
for
the
signe
,
and
image
of
it
most
superstitiously
:
ascribing
strange
effects
to
it
,
which
no
moderate
or
reasonable
man
can
defend
,
except
he
will
expound
it
as
I
shewed
before
,
of
an
outward
ceremonie
vsed
in
prayer
,
to
which
purpose
wee
may
applie
that
speech
of
his
in
the
end
of
that
discourse
,
Looke
what
the
presence
of
Christs
body
did
vpon
the
earth
,
that
doth
the
famous
memory
of
the
victorious
crosse
,
with
a
faithfull
calling
vpon
the
name
of
Christ
.
Otherwise
it
is
wonderfull
strange
that
Austin
should
so
highly
esteeme
of
the
crosse
,
whereas
Optatus
a
worthie
Bishop
of
the
same
countrey
,
in
[
](A15735-e122160-b)c
c
Anno
380.
the
beginning
of
Austins
time
accounts
so
meanely
of
it
.
speaker
D.
B.
P.
And
the
reason
why
Images
should
principally
be
set
in
Churches
,
is
very
pregnant
.
For
where
should
holy
Pictures
of
holy
men
be
more
properly
bestowed
,
than
in
holy
places
?
And
the
Church
being
a
resemblance
of
heauen
(
as
S.
Paul
teacheth
,
)
is
most
conueniently
decked
vp
Hebr.
9.
They
are
representations
of
them
,
as
they
were
earthly
creatures
.
with
Images
,
the
representations
of
heauenly
creatures
:
that
men
entring
into
that
holy
place
,
may
by
the
view
and
consideration
of
such
a
heauenly
shew
,
retire
their
minds
from
worldly
busines
,
and
lift
them
vp
vnto
the
soueraigne
Monarch
of
both
heauen
and
earth
.
speaker
A.
W.
The
[
](A15735-e122270-b)d
d
Hebr.
9.
23.
Apostle
saith
no
such
thing
of
any
Church
now
,
but
affirmes
,
that
the
Tabernacle
of
the
Iewes
was
ceremonially
a
shadow
of
heauenly
things
.
And
yet
it
would
be
remembred
,
that
the
Tabernacle
and
Temple
had
no
Images
,
but
in
the
holie
places
,
where
the
people
came
not
.
We
hold
it
very
conuenient
to
haue
our
Churches
modestly
adorned
,
rather
than
sumptuously
,
and
with
such
kinde
of
ornaments
,
as
may
not
carrie
away
the
minde
by
the
outward
sense
,
either
to
a
vaine
imagination
,
or
to
some
superstitious
conceit
.
speaker
D.
B.
P.
Now
let
vs
come
to
those
two
obiectione
of
M.
Perkins
,
which
see
me
to
be
against
the
erection
of
Images
in
Churches
.
The
first
is
out
of
the
Councell
of
Eliberis
cap.
36.
which
commandeth
,
that
nothing
should
be
painted
on
the
walles
of
the
Church
,
that
was
adored
of
the
people
.
Ans.
That
if
the
Councell
speake
of
the
Image
of
God
(
in
which
sense
.
M.
Perkins
citeth
it
,
and
the
word
(
adored
)
doth
insinuate
)
then
it
may
be
said
,
that
the
Councill
inhibiteth
that
sort
of
Gods
Images
,
which
are
made
to
expresse
the
diuine
nature
.
If
it
be
extended
vnto
all
sorts
of
Images
:
I
answere
,
that
they
were
then
forbidden
to
be
drawen
vpon
the
Church
walles
,
but
not
to
be
set
in
Tables
vpon
the
Altar
,
or
in
any
other
place
.
The
reason
is
,
because
that
Councell
was
holden
in
time
of
persecution
,
as
appeareth
by
the
twenty
fiue
Canon
of
it
:
and
then
,
if
the
persecutor
had
found
out
the
place
of
their
assembly
,
as
they
often
did
:
those
Pictures
must
needs
either
haue
been
defaced
by
themselues
,
or
left
vnto
the
derision
and
despight
of
the
Heathens
;
And
Pictures
also
painted
vpon
such
poore
walles
as
they
had
then
to
their
Churches
,
would
either
by
the
moysture
of
the
walles
,
or
other
incommoditie
,
haue
bin
quickly
disfigured
:
wherefore
,
to
the
greater
honor
of
such
sacred
things
,
those
graue
Fathers
thought
it
not
meete
to
haue
them
drawen
vpon
the
Church
walles
,
there
being
many
more
meete
places
for
them
in
the
Churches
.
speaker
A.
W.
You
[
](A15735-e122400-b)e
e
Concil.
Eliber
.
cap.
36.
come
backe
now
to
those
two
allegations
,
which
should
,
and
might
haue
been
answered
as
fitly
in
their
due
place
.
Your
first
answere
hath
no
shew
of
reason
in
it
.
For
it
is
absurd
to
imagine
,
that
any
Christians
,
to
whom
onely
the
Councill
speakes
,
would
thinke
the
diuine
nature
,
which
is
spirituall
and
infinite
,
could
be
exprest
by
any
picture
.
But
if
it
be
possible
for
the
people
to
be
so
blind
,
yet
the
Bishops
and
Ministers
,
who
had
the
charge
of
such
places
,
must
needs
know
it
to
bee
vnlawfull
,
and
vnpossible
.
Besides
,
if
they
meant
to
forbid
such
Images
onely
,
why
doe
they
not
call
them
Idols
after
your
distinction
?
why
doe
not
they
expresse
their
meaning
more
plainly
,
but
speake
so
dangerously
,
to
make
all
Images
thought
vnlawfull
?
As
the
word
(
Adored
)
was
(
in
your
opinion
)
a
warrant
for
Master
Perkins
to
applie
that
Canon
to
the
Images
of
God
;
so
by
the
same
reason
is
the
other
word
(
worshipped
)
which
the
Councill
hath
,
a
sufficient
authoritie
to
stretch
the
decree
to
all
Images
that
may
bee
worshipped
.
Your
coniectures
are
meere
shifts
,
refuted
by
the
very
words
of
the
Councill
.
It
is
decreed
(
saith
the
Councill
)
that
there
may
be
no
Images
in
the
Church
:
what
will
become
then
of
your
Images
vpon
Altars
,
vnlesse
you
will
remoue
your
Altars
out
of
the
Church
?
That
which
followeth
,
doth
not
respect
the
walles
,
more
than
any
other
part
of
the
Church
;
but
names
them
specially
,
vpon
which
Images
most
commonly
were
painted
.
But
what
a
toy
is
it
,
that
you
talke
of
persecutors
finding
out
the
place
of
their
assemblie
,
when
they
could
hold
a
Councill
,
and
had
Churches
to
repaire
to
?
Could
their
Churches
be
vnknowne
?
Further
,
if
their
care
had
bin
to
prouide
,
that
the
moysture
of
the
walles
might
not
disfigure
the
Images
,
they
would
haue
said
plainly
,
We
will
haue
no
Images
on
Church
walles
,
least
that
which
is
adored
and
worshipped
,
come
to
some
disgrace
:
and
this
would
also
haue
included
the
other
reason
of
the
persecutors
despight
.
But
it
is
manifest
,
that
the
meaning
of
the
decree
is
this
,
that
they
will
not
suffer
any
Images
in
Churches
,
because
that
which
is
worshipped
and
adored
,
may
not
bee
resembled
by
pictures
.
The
decree
indeede
speakes
onely
of
the
Images
of
God
,
to
whom
only
religious
adoration
and
worship
is
due
,
and
may
lawfully
be
performed
.
speaker
D.
B.
P.
The
second
obiection
is
out
of
a
post-script
of
Epiphanius
letter
,
vnto
Iohn
Patriarke
of
Ierusalem
,
in
which
is
written
,
as
M.
Perkins
falsely
reporteth
:
that
it
is
against
the
authority
of
Scripture
,
to
see
the
Pictures
of
Christ
,
or
of
any
Saint
to
hang
in
the
Church
.
Ans.
It
is
there
only
,
to
see
the
Picture
of
a
man
.
Now
that
he
should
It
is
expr●…
said
.
meane
of
Christ
or
of
some
Saint
is
only
gathered
,
yet
M.
Perkins
makes
no
bones
to
thrust
them
both
into
the
Text
:
euen
so
do
we
thinke
that
some
old
enemy
of
Images
added
that
post-script
vnto
Epiphanius
letter
.
Our
reasons
are
,
because
it
hath
no
coherence
with
the
former
letter
or
st●e
.
Againe
,
in
the
seauenth
Councell
,
when
all
that
could
be
found
out
of
antiquity
,
was
cited
against
Images
:
no
tidings
there
of
this
place
,
which
if
it
had
bin
true
,
might
haue
bin
one
of
the
principall
.
Thirdlie
,
in
the
same
Councell
,
other
two
places
brought
,
as
it
were
out
of
Epiphanius
〈◊〉
6.
workes
,
were
found
to
be
none
of
his
:
And
for
Images
was
alleadged
,
that
Epiphanius
owne
disciples
erected
an
Image
to
their
Master
,
and
set
it
in
the
Church
;
which
they
would
neuer
haue
done
,
if
he
had
taught
them
to
be
against
the
Scripture
so
to
doe
.
speaker
A.
W.
Master
Perkins
doth
not
vndertake
to
report
Epiphanius
words
,
but
his
matter
,
which
hee
performes
truly
.
I
found
(
saith
[
](A15735-e122680-b)f
f
Epiphan.
〈◊〉
ad
●●an
.
〈◊〉
osol
.
Epiphanius
,
speaking
of
a
Church
at
Anablatha
,
in
his
trauell
to
Bethel
)
in
the
Church
doore
a
vaile
hanging
,
stained
and
painted
,
and
hauing
the
Image
as
it
were
of
Christ
,
or
some
Saint
:
for
I
remember
not
well
whose
image
it
was
.
When
I
saw
this
,
that
against
the
authoritie
of
the
Scripture
,
the
image
of
a
man
hung
in
the
Church
of
Christ
,
I
rent
it
.
These
are
Epiphanius
words
;
whereout
I
obserue
,
first
,
that
it
is
against
the
authoritie
of
the
Scripture
,
and
therfore
against
Gods
Commandement
,
that
the
image
of
a
man
should
hang
in
Christs
Church
.
But
the
Images
of
al
your
Saints
are
such
,
&
those
of
the
Trinitie
too
,
except
that
Doue
for
the
holie
Ghost
.
Secondly
,
I
adde
,
that
it
is
rightly
gathered
by
necessarie
consequence
(
which
is
as
good
euery
whit
,
as
plaine
words
)
that
it
is
against
Scripture
to
haue
the
picture
of
Christ
,
or
any
Saint
in
the
Church
.
For
he
saith
expresly
,
that
the
Image
he
saw
,
was
the
image
of
Christ
,
or
some
Saint
;
and
that
it
was
vnlawfull
to
haue
any
Image
of
a
man
there
.
There
is
no
reason
to
call
it
a
post-script
;
vnlesse
euerie
last
point
of
any
letter
not
depending
vpon
the
former
,
be
a
post-script
.
[
](A15735-e122760-b)g
g
Hieronym
.
●n
illa
epist.
Hierome
,
that
translated
the
Epistle
out
of
Greeke
into
Latin
,
found
no
such
diuersitie
of
stile
in
it
;
neither
indeed
is
it
to
be
found
:
and
this
latter
part
is
brought
in
according
to
the
course
of
writing
in
the
former
.
Epiphanius
cleeres
himselfe
to
Iohn
Bishop
of
Ierusalem
,
for
hauing
ordered
a
Deacon
in
his
Diocesse
,
he
begins
his
excuse
thus
:
I
haue
heard
&c.
In
the
latter
part
he
defends
himselfe
concerning
the
renting
of
the
vaile
,
and
begins
that
also
in
the
like
sort
,
I
haue
heard
.
This
was
written
,
and
translated
three
hundred
yeeres
before
that
Idolatrous
Councill
,
though
perhaps
they
thought
it
no
wisedome
to
take
knowledge
of
it
.
The
other
places
,
brought
in
that
Councill
,
were
for
Images
,
and
so
allowed
of
by
that
Councill
,
and
haue
since
been
discerned
to
be
counterfeit
;
as
that
is
of
his
Disciples
,
no
thankes
to
that
counterfeit
Synod
:
which
dealeth
in
the
same
sort
also
with
Basil
(
you
afterward
alleage
the
place
for
Images
)
with
Cyrill
,
Ambrose
,
Athanasius
,
Chrysostome
,
Gregorie
,
and
the
Apostles
themselues
,
as
I
shewed
before
.
speaker
D.
B.
P.
M.
Perkins
obserues
a
special
reason
in
Epiphanius
other
counterfeit
testimony
:
That
Images
must
not
be
suffered
in
the
common
house
,
because
we
must
carry
God
in
our
minds
.
To
which
we
answere
,
that
Images
must
be
suffred
in
all
places
,
that
we
may
the
better
carry-God
in
our
harts
,
being
by
the
sight
of
them
,
both
often
put
in
mind
of
him
,
and
much
moued
to
honor
and
loue
him
.
speaker
A.
W.
In
steed
of
answering
the
other
testimonie
out
of
Epiphanius
,
you
go
about
vnder
hand
to
strike
at
him
thorough
Master
Perkins
sides
;
but
there
is
no
great
force
in
your
blow
.
For
(
as
I
said
erewhile
)
there
is
more
daunger
of
Idolatrie
in
the
suffering
of
Images
,
especially
in
any
place
where
God
is
to
bee
worshipped
,
than
hope
of
instruction
or
deuotion
by
the
sight
of
them
.
And
(
as
[
](A15735-e122940-b)h
h
Epiphan.
cont.
Encratit
.
citat
.
in
Concil.
Constantinop.
7.
Epiphanius
saith
in
this
place
)
It
is
not
meete
that
a
Christian
should
be
exercised
by
the
eyes
,
but
by
the
meditation
of
the
minde
:
For
such
sight
(
as
[
](A15735-e122970-b)i
i
Clemens
Strom.
lib.
6.
Clement
taught
vs
before
)
abaseth
the
Maiestie
of
God
,
and
begets
in
vs
erroneous
opinions
.
speaker
W.
P.
Obiect
.
III.
Man
is
the
image
of
God
,
but
it
is
lawfull
to
paint
a
man
,
and
therefore
to
make
the
image
of
God
.
Ans.
A
very
cauill
:
for
first
a
man
cannot
be
painted
,
as
he
is
the
image
of
God
,
which
stands
in
the
spiritual
gifts
of
righteousnesse
and
true
holinesse
.
Againe
,
the
image
of
a
man
may
be
painted
for
ciuill
or
historicall
vse
,
but
to
paint
any
man
for
this
ende
to
represent
God
,
or
in
the
way
of
religion
,
that
wee
may
the
better
remember
and
worship
God
,
it
is
vnlawfull
.
Other
reasons
which
they
vse
,
are
of
small
moment
,
and
therefore
I
omit
them
.
Differ
.
II.
They
teach
and
maintaine
,
that
images
of
God
and
of
Saints
my
be
worshipped
with
religious
worship
,
specially
the
crucifixe
.
For
[
](A15735-e123070-b)*
*
Summ.
part.
3.
quaest.
25.
art.
3.
Thomas
of
Watering
saith
,
Seeing
the
crosse
doth
represent
Christ
,
who
died
vpon
a
crosse
,
and
is
to
bee
worshipped
with
diuine
honour
:
it
followeth
that
the
crosse
is
to
be
worshipped
so
too
.
We
on
the
contrary
,
hold
they
may
not
.
Our
principall
ground
is
the
second
commaundement
,
which
containeth
two
partes
:
the
first
,
forbiddeth
the
making
of
Images
to
resemble
the
true
God
,
the
second
forbids
the
worshipping
of
them
,
or
God
in
them
,
in
these
wordes
,
Thou
shalt
not
bow
downe
to
them
.
Now
,
there
can
be
no
worship
done
to
any
thing
lesse
then
the
bending
of
the
knee
.
speaker
D.
B.
P.
Now
I
come
vnto
a
third
point
,
which
M.
Perkins
maketh
the
second
of
our
difference
:
That
Images
may
be
not
only
made
and
set
in
Churches
,
but
also
worshipped
.
M.
Perkins
holds
the
contrarie
:
and
his
principall
ground
is
the
second
commandement
;
which
containes
,
saith
he
,
two
parts
.
The
first
,
forbids
the
making
of
Images
to
resemble
God
;
the
second
,
the
worshipping
of
them
or
God
in
them
,
in
these
words
:
Thou
shalt
not
bow
downe
to
them
.
Ans.
If
it
be
only
forbidden
to
make
the
Image
of
God
,
and
to
adore
it
:
then
the
making
and
worshipping
of
the
Image
of
Christ
,
or
of
any
other
creature
,
is
not
there
prohibited
:
And
so
this
second
commandement
more
than
thrise
alleadged
,
will
not
serue
the
turne
against
any
other
Image
but
God
only
.
And
in
plaine
reason
,
according
also
to
Master
Perkins
his
owne
confession
,
the
Commandements
of
the
first
Table
,
touch
only
our
duty
towards
God
,
that
we
giue
him
all
his
due
honor
,
and
do
not
giue
any
part
therof
vnto
any
thing
else
whatsoeuer
:
Wherfore
diuine
and
godly
worship
is
only
there
spoken
of
,
and
not
such
worship
as
we
giue
vnto
any
creature
,
or
to
the
picture
of
it
:
and
consequently
,
there
is
nothing
there
against
the
worshipping
of
our
holy
Images
.
speaker
A.
W.
It
is
not
onely
forbidden
to
make
the
Image
of
God
,
and
to
worship
it
,
but
(
as
Master
Perkins
said
before
)
to
make
an
Image
of
any
thing
in
the
way
of
Religion
,
to
worship
God
,
much
more
to
worship
the
creature
thereby
.
Therefore
the
Assumption
,
that
should
be
added
to
that
proposition
of
yours
,
if
it
be
only
forbidden
,
&c.
namely
;
but
it
is
only
forbidden
to
make
the
image
of
God
,
and
to
adore
it
,
is
false
,
and
so
the
second
Commandement
is
against
all
Images
for
Gods
seruice
.
The
Commandements
of
the
first
table
touch
onely
our
dutie
to
God
.
True
;
and
it
is
an
especial
part
of
our
dutie
to
him
,
that
we
giue
no
religious
honour
to
any
thing
whatsoeuer
,
but
to
him
onely
.
For
as
Religion
is
a
dutie
of
the
creature
to
the
Creator
,
and
not
any
bond
betwixt
creature
and
creature
:
so
is
religious
honour
due
onely
to
him
,
to
whom
religion
is
appropriated
.
Therefore
the
Heathen
were
neuer
so
sottish
,
as
to
worship
any
man
or
thing
with
religious
worship
,
whereto
they
did
not
first
ascribe
some
kinde
of
diuinitie
,
according
to
which
they
proportioned
their
worship
thereto
.
speaker
D.
B.
P.
Obserue
that
there
is
a
soueraigne
worshippe
due
to
God
,
as
to
the
Creator
and
gouernour
of
all
the
world
,
and
to
giue
this
to
any
creature
,
is
Idolatrie
.
Another
honor
by
infinit
degrees
inferiour
,
yet
absolute
in
itself
,
is
ascribed
vnto
Angels
,
and
men
as
creatures
endued
with
reason
,
and
made
after
the
likenesse
of
God
;
and
to
exhibitth
is
to
whom
it
is
due
,
is
ciuilitie
and
not
Idolatrie
.
This
honor
may
be
diuided
into
two
parts
,
because
these
creatures
are
like
to
God
,
aswell
in
their
naturall
powers
and
qualities
,
as
in
their
supernaturall
:
And
that
honour
which
is
giuen
to
man
or
Angell
(
in
respect
of
any
naturall
quality
,
may
be
called
morall
or
ciuil
;
But
that
which
is
attributed
vnto
them
,
in
regard
of
their
supernaturall
gifts
may
well
be
called
religious
and
spirituall
,
because
it
is
due
vnto
them
only
for
their
spirituall
and
religious
qualities
.
There
is
a
third
kind
of
worship
,
yet
meaner
then
the
other
;
which
is
a
kind
of
dependant
and
respectiue
worship
;
as
when
a
seruant
is
honoured
or
cherished
,
not
for
his
owne
,
but
for
his
masters
sake
.
And
this
is
that
worship
which
we
allow
vnto
Images
,
which
for
the
Saints
sake
whom
it
doth
represent
,
we
do
either
reuerently
regard
,
or
take
off
our
hat
,
or
bow
our
knee
vnto
it
.
This
third
kind
of
worship
,
being
all
we
allow
He
is
altogether
an
idolater
that
so
worshippeth
any
Image
.
vnto
Pictures
,
were
he
not
that
vnderstands
it
,
more
than
half
franticke
,
that
should
thinke
it
a
great
disparagement
vnto
the
incomprehensible
worship
of
God
,
that
to
one
of
his
seruants
Pictures
,
I
should
yeeld
some
such
pettie
reuerence
;
or
that
God
should
forbid
this
in
the
fore-front
of
his
ten
Commaundements
?
nothing
lesse
.
speaker
A.
W.
This
discourse
,
to
colour
your
Idolattie
by
a
distinction
of
worship
,
hath
more
craft
than
truth
.
For
first
,
if
you
meane
plainly
,
why
doe
you
not
tell
vs
what
that
soueraigne
worship
is
,
which
you
acknowledge
due
to
the
Creator
onely
,
that
we
may
consider
whether
you
giue
it
to
any
creature
or
no
?
Secondly
,
what
is
the
meaning
of
those
words
,
that
the
honor
ascribed
to
men
and
Angels
,
is
absolute
in
it selfe
,
and
to
what
purpose
is
it
here
alleaged
?
Thirdly
,
the
chiefe
reason
of
worshipping
God
,
is
our
dependance
vpon
him
,
as
[
](A15735-e123370-b)k
k
〈◊〉
.
d●
〈◊〉
.
lib.
1.
the
Heathen
acknowledge
,
and
experience
shewes
,
in
that
ciuill
worship
we
giue
to
Princes
&
Magistrates
.
And
howsoeuer
Epicurus
denying
the
prouidence
of
God
,
and
his
gouerning
of
the
world
,
thought
to
auoide
some
blame
in
allowing
worship
to
the
Gods
,
as
you
do
,
in
regard
of
their
excellent
and
blessed
nature
;
yet
neither
was
that
accounted
sufficient
by
the
statesmen
or
learned
,
and
in
truth
it
procures
generally
rather
a
reuerend
opinion
,
than
any
true
worship
.
Lastly
,
I
pray
you
remember
,
that
the
worship
,
which
afterward
you
diuide
into
ciuill
and
religious
,
is
here
in
the
generall
nature
made
ciuill
,
yea
euen
that
to
Angels
.
That
which
the
creatures
lacke
in
waight
,
it
seemes
you
will
make
vp
by
number
.
They
may
not
haue
(
say
you
)
the
soueraigne
worship
due
to
God
.
But
to
make
them
amends
,
you
allow
them
two
kinds
of
worship
:
ciuill
,
in
regard
of
their
naturall
resemblance
of
God
,
and
religious
,
in
respect
of
their
supernaturall
likenesse
to
him
.
Whereas
God
,
hauing
nothing
in
him
supernaturall
,
must
haue
but
one
of
the
two
only
,
and
that
as
it
may
seeme
by
proportioning
the
worship
to
creatures
,
not
Ciuil
,
but
Religious
.
For
why
should
God
haue
religious
honor
for
those
properties
,
aboue
all
degrees
,
and
creatures
for
the
same
,
haue
but
ciuill
in
their
degrees
?
since
in
your
iudgment
they
are
capable
of
that
honor
also
,
which
is
religious
?
Besides
,
is
this
difference
of
honor
in
respect
of
the
gifts
,
or
of
the
manner
of
giuing
?
if
the
latter
,
it
is
God
,
who
must
then
haue
this
diuers
worship
,
according
to
his
diuers
manner
of
working
,
and
not
man
in
whom
he
workes
.
So
shall
ciuill
honor
belong
to
God
for
the
natural
gifts
he
bestoweth
vpon
men
.
If
you
regard
the
excellencie
of
the
gifts
,
why
shuld
they
not
be
accounted
of
proportionably
in
the
Image
,
which
is
man
,
as
they
are
in
the
substance
and
patterne
,
which
is
God
?
But
in
him
those
properties
,
the
resemblance
wherof
you
call
naturall
in
man
,
are
of
as
great
excellencie
as
the
other
,
which
in
man
you
tearme
supernaturall
;
yea
,
which
is
more
;
though
in
God
,
his
nature
and
his
properties
be
all
one
,
yet
in
man
the
naturall
qualities
are
the
more
principall
,
&
the
other
as
it
were
but
adiuncts
therunto
.
The
natural
parts
of
the
soule
,
that
I
may
so
speak
,
are
the
vnderstanding
and
the
wil
;
all
gifts
and
graces
whatsoeuer
,
are
but
qualities
belonging
to
these
two
,
which
are
the
verie
substance
of
the
soule
.
Further
,
there
is
no
reason
why
any
religious
worship
should
be
performed
to
man
,
by
reason
of
these
qualities
,
because
none
was
due
to
him
before
his
fall
,
when
he
had
these
:
else
should
Adam
haue
bin
worshipped
by
Eue
,
with
religious
worship
,
and
she
by
him
;
For
each
of
them
had
the
Image
of
God
,
according
to
the
nature
of
such
creatures
,
entire
and
perfect
;
and
if
we
beleeue
your
Popish
doctrine
,
they
had
those
qualities
by
an
especiall
grace
of
God
aboue
nature
.
Moreouer
what
reason
can
you
giue
,
why
Angels
shuld
not
performe
religious
worship
to
the
Saints
departed
,
and
both
they
and
the
same
Saints
to
those
men
liuing
here
on
the
earth
,
who
haue
receiued
those
supernatural
qualities
from
God
,
for
which
religious
worship
is
due
to
them
,
on
whom
they
are
bestowed
?
Therfore
this
distinction
of
religious
and
ciuill
worship
,
is
a
meere
deuise
,
without
any
ground
of
true
reason
;
and
all
religious
worship
is
due
to
God
,
ciuill
worshippe
only
belongs
to
men
.
That
respectiue
worship
is
no
other
but
ciuill
;
as
it
may
easily
appeare
,
because
it
may
be
,
and
must
be
giuen
euen
to
profane
and
reprobat
men
,
if
any
such
be
imployed
by
God
in
gouernment
ouer
vs
.
For
howsoeuer
the
outward
manner
of
the
honor
we
giue
to
Princes
,
and
Magistrates
,
depends
vpon
the
Lawes
and
Customes
of
the
Countries
,
wherin
we
liue
;
yet
the
duty
of
honoring
them
,
lies
vpon
vs
in
conscience
to
be
performed
,
because
they
are
Gods
Lieutenants
and
Stewards
.
This
worship
if
you
accounted
it
ciuill
,
you
might
giue
to
whom
you
thought
good
,
and
should
not
be
condemned
of
vs
for
Idolatry
,
but
for
follie
,
though
you
gaue
it
to
Images
.
Yet
such
follie
,
as
the
Gentiles
are
not
guiltie
of
,
who
neuer
vsed
such
reuerence
to
the
statues
of
any
famous
men
,
but
where
first
they
had
an
opinion
of
some
diuine
nature
.
I
maruell
how
you
could
perswade
your selfe
to
write
so
vntruly
,
that
the
honor
you
giue
to
Images
,
is
meaner
then
the
former
;
and
that
you
would
craftilie
deceiue
the
ignorant
,
as
if
taking
off
your
hat
,
and
bowing
your
knee
were
al
the
honor
you
giue
them
.
Why
did
you
not
then
refute
Thomas
,
whom
M.
Perkins
brings
in
speaking
thus
.
[
](A15735-e123500-b)l
l
Thom.
3.
q.
25.
art.
3.
Seeing
the
Crosse
doth
represent
Christ
,
who
died
vpon
the
Crosse
,
and
is
to
be
worshipped
with
diuine
honor
;
it
followeth
that
the
Crosse
is
to
be
worshipped
so
too
.
Did
you
neuer
read
that
of
Bellarmine
,
let
this
(
saith
he
)
[
](A15735-e123530-b)m
m
Bell●…
〈◊〉
〈◊〉
●…mp
.
〈◊〉
.
〈◊〉
.
〈◊〉
.
〈◊〉
.
be
one
preposition
,
that
the
Images
of
Christ
and
the
Saints
are
to
be
worshipped
not
only
by
accident
and
vnproperly
(
this
is
your
dependent
and
respectiue
worshippe
which
you
say
is
all
you
allow
vnto
Images
)
but
also
properly
,
so
that
the
[
](A15735-e123560-b)n
n
A●…o
.
worship
rest
in
the
Image
,
not
only
as
[
](A15735-e123580-b)o
o
Vt
●●eem
ge●●●
ex●mp●●●s
.
it
is
insteed
of
the
party
;
whose
Image
it
is
?
Will
you
heare
a
third
speake
yet
more
plainly
?
It
is
the
constant
opinion
of
Diuines
(
saith
[
](A15735-e123620-b)p
p
Azorius
Inst.
lib.
9.
cap
6.
Azorius
)
that
the
Image
is
to
be
worshipped
with
the
same
worship
and
honor
,
with
which
he
is
worshipped
whose
Image
it
is
.
Belike
you
are
no
diuine
,
or
else
you
would
acknowledge
another
manner
of
worship
due
to
Images
.
Let
vs
heare
another
Iesuite
.
The
old
Schoole-men
(
saith
[
](A15735-e123660-b)q
q
Gabr.
Vasq.
de
ador.
lib.
2.
disp.
8.
cap.
3.
&
cap.
8.
Vasquez
)
absolutly
affirme
that
the
Images
of
Christ
are
to
be
worshipped
with
diuine
worship
.
Now
for
the
particular
worship
,
[
](A15735-e123680-b)r
r
Concil.
Trid.
●elf
.
25.
de
venerat
.
the
Councell
of
Trent
,
as
craftie
and
warie
as
it
was
,
saith
more
then
you
do
,
that
you
fall
downe
before
Images
,
and
kisse
them
.
But
who
knoweth
not
,
that
you
performe
all
outward
worship
to
them
;
you
perfume
them
with
incense
,
though
they
cannot
smell
;
you
set
vp
lights
before
them
,
though
they
cannot
see
.
(
and
yet
it
is
hard
to
say
whether
you
or
they
be
the
blinder
.
)
You
kisse
them
,
you
kneele
downe
to
them
,
you
lye
prostrate
on
the
ground
before
them
,
you
pray
,
sing
,
and
say
your
speciall
seruices
before
them
;
How
could
you
do
more
outward
worship
to
our
Sauiour
Iesus
Christ
,
then
you
doe
to
these
babies
,
and
puppets
?
Was
it
not
more
then
need
thinke
you
,
that
the
Lord
of
heauen
and
earth
,
should
in
the
very
heate
of
his
iealousie
,
make
a
law
against
such
abhominations
?
we
may
well
see
it
was
not
for
nothing
,
that
hee
threatens
so
long
a
continuance
of
his
heauie
wrath
vpon
the
breakers
of
the
second
Commaundement
.
speaker
W.
P.
Againe
,
the
brasen
serpent
was
a
type
or
image
of
Christ
crucified
,
Ioh.
3.
14.
appointed
by
God
himselfe
:
yet
when
the
people
burned
incense
to
it
,
2.
King
.
18.
4.
Hezekias
brake
it
in
pieces
,
and
is
therefore
commended
.
And
when
the
diuell
bad
our
Sauiour
Christ
,
but
to
bow
downe
the
knee
vnto
him
,
and
he
would
giue
him
the
whole
world
:
Christ
reiects
his
offer
,
saying
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
Matth.
4.
10.
Againe
,
it
is
lawfull
for
one
man
to
worship
another
with
ciuill
worship
,
but
to
worship
man
with
religious
honor
is
vnlawfull
.
For
all
religious
worship
is
prescribed
in
the
first
table
:
and
the
honour
due
to
man
is
onely
prescribed
in
the
second
table
and
the
first
commaundement
therof
,
Honor
thy
father
,
which
honour
is
therefore
ciuill
and
not
religious
.
Now
the
meanest
man
that
can
bee
,
is
a
more
excellent
image
of
God
then
all
the
images
of
God
or
of
Saints
that
are
deuised
by
men
.
speaker
D.
B.
P.
But
let
vs
go
on
with
M.
Perkins
his
argument
:
His
second
is
;
the
brasen
Serpent
was
an
Image
of
Christ
crucified
,
appointed
by
God
:
yet
when
the
children
of
Israell
burned
incense
vnto
it
,
Ezechias
brake
it
in
4.
Reg.
18.
peeces
.
Ans.
So
when
Christians
generally
giue
godly
honour
to
Images
,
as
those
Israelits
did
to
the
Serpent
,
let
them
also
be
broken
by
their
lawfull
superiour
,
if
no
better
remedie
may
be
found
:
But
as
that
very
brasen
Serpent
duly
worshipped
many
hundred
yeeres
by
the
same
people
before
they
fell
to
Idolatrie
(
as
witnesseth
S.
Augustine
,
where
he
reckoneth
the
brazen
Serpent
,
among
those
signes
which
are
worthie
of
religious
worship
)
so
good
Christians
,
may
worship
all
sorts
of
holy
Pictures
,
so
they
thinke
no
God
to
dwell
in
them
,
nor
put
any
trust
in
the
Pictures
,
but
vse
them
only
to
stirre
vp
deuotion
,
to
keepe
their
minds
from
wandering
after
their
domesticall
affaires
,
and
to
conserue
the
memory
of
Gods
happy
seruants
.
speaker
A.
W.
By
godly
honor
English
men
vnderstand
,
not
that
which
is
proper
to
God
,
but
that
which
is
agreeable
to
the
will
of
God
.
If
to
burne
Incense
to
the
brazen
Serpent
,
were
to
giue
it
diuine
honour
,
your
Images
are
ordinarily
worshipped
with
diuine
honor
.
Besides
[
](A15735-e123920-b)s
s
Ioh.
3.
14.
1●
.
this
brazen
Serpent
was
an
Image
of
Christ
crucified
,
and
therefore
by
your
Diuinitie
,
might
and
ought
to
be
worshipped
with
diuine
honour
,
as
Christ
himselfe
.
Yet
Hezekiah
brake
it
downe
;
that
is
the
Magistrate
:
it
is
pittie
he
lacked
you
to
haue
aduised
him
of
some
better
remedie
.
But
[
](A15735-e123940-b)t
t
Aug.
de
ciuit
.
Dei
lib.
10
c.
8.
Augustine
commends
him
for
it
,
as
[
](A15735-e123960-b)u
u
Religiosa
potestate
Deo
●e●●iens
,
cum
magna
pieta
tis
laude
contr●●●t
.
hauing
in
it
done
a
speciall
seruice
to
God
,
with
great
commendation
of
piety
.
But
what
speake
I
of
Augustine
?
doth
not
the
[
](A15735-e123990-b)x
x
2.
Reg.
18.
3.
4.
holy
Ghost
reckon
it
amongst
the
actions
of
his
vpright
walking
in
the
sight
of
God
,
according
to
all
that
Dauid
his
Father
had
done
?
Doth
he
not
ioyne
it
with
taking
away
the
high
places
,
breaking
the
Images
,
and
cutting
downe
the
groues
,
actions
precisely
commaunded
by
God
himselfe
?
The
brazen
Serpent
was
neuer
worshipped
by
the
people
,
but
Idolatrously
,
namely
with
Incense
burned
to
it
.
Vnto
those
daies
(
saith
the
[
](A15735-e124040-b)y
y
2.
Reg.
18.
〈◊〉
.
holy
Ghost
,
speaking
of
Hezechiahs
time
)
the
children
of
Israel
did
burne
Incense
to
it
;
As
for
[
](A15735-e124070-b)z
z
Aug.
lib.
3.
de
Trinit.
c.
10
Augustine
,
he
giueth
no
suspition
of
any
such
thing
.
All
he
saith
is
this
,
that
such
things
as
God
hath
appointed
to
signifie
some
action
of
his
person
,
[
](A15735-e124100-b)a
a
Honorem
habere
possunt
vt
religiosa
.
may
haue
honor
,
as
things
vsed
to
religion
.
What
honor
is
this
,
but
a
reuerend
estimation
according
to
the
vse
,
to
which
they
are
applied
by
the
commaundement
of
God
?
which
may
appeare
,
because
he
ioynes
with
the
brazen
Serpent
,
[
](A15735-e124120-b)b
b
Sicut
&
literae
the
writings
that
God
ordeined
to
the
like
purpose
:
viz.
the
Scriptures
,
which
are
inded
to
be
reuerently
accounted
of
,
but
cannot
be
worshipped
without
Idolatrie
.
The
common
sort
of
Papists
do
put
as
great
trust
in
their
Idols
,
as
euer
the
Heathen
did
in
theirs
.
Doe
you
not
teach
them
to
pray
to
the
Crosse
,
[
](A15735-e124140-b)c
c
O
crux
aue
spes
vnica
.
All
haile
our
only
hope
?
To
entreate
of
the
Crosse
,
that
it
[
](A15735-e124160-b)d
d
Auge
pijs
iustitiam
,
reisque
dona
veniam
.
would
encrease
righteousnes
in
the
godly
,
and
giue
pardon
to
the
guilty
?
Neither
may
it
be
shifted
off
,
with
saying
that
this
belongeth
to
Christs
Passion
,
and
not
to
the
Crosse.
For
[
](A15735-e124180-b)e
e
Thom.
3.
q.
5.
art.
4.
Thomas
Aquinas
proueth
by
that
Hymne
of
the
Church
,
that
the
very
Crosse
is
to
be
worshipped
with
diuine
worship
,
and
hope
of
saluation
to
be
placed
in
it
.
Thus
he
reasoneth
;
we
must
giue
diuine
worship
to
that
,
in
which
we
place
the
hope
of
our
saluation
.
But
we
place
the
hope
of
our
saluation
in
the
Crosse.
This
Assumption
he
proueth
by
the
authority
of
that
Hymne
:
whereupon
he
infers
his
conclusion
.
Therefore
the
Crosse
of
Christ
is
to
be
adored
with
diuine
worship
:
Is
not
the
chiefe
vse
of
your
Images
,
to
please
God
,
and
to
do
seruice
to
them
,
whose
Images
they
are
,
by
worshipping
of
them
?
Did
I
not
shew
a
little
before
out
of
Bellarmine
and
other
,
that
the
Image
must
haue
the
honour
due
to
the
partie
,
whose
Image
it
is
?
yea
that
ᶠ
Ita
vt
te●●●net●●
ano●…tio
in
〈◊〉
D.
B.
P.
〈…〉
the
Seas
to
Rome
and
Rhemes
haue
wild
wits
.
O
●harit●●●e
P●…t
!
the
honour
must
rest
in
the
Image
?
speaker
A.
W.
Now
to
the
third
argument
,
which
is
iolly
and
worthy
the
wild-wit
of
a
mad-minister
.
Christ
would
not
so
much
as
bow
his
knee
vnto
the
diuell
,
although
he
would
haue
giuen
him
the
whole
world
for
doing
of
it
.
Therfore
we
must
not
adore
Images
;
true
,
if
the
Image
were
Master
Bezas
ensigne
,
or
of
their
Master
the
diuell
,
or
any
of
his
hel-hounds
.
Our
Sauiours
refusing
to
bow
his
knee
to
the
Diuell
,
is
not
brought
to
proue
the
vnlawfulnes
of
worshipping
Images
,
(
and
yet
some
of
your
saincts
are
not
much
better
then
Thomas
Becket
)
but
to
shew
that
bowing
the
knee
is
a
worship
,
how
light
soeuer
you
accompt
of
it
,
forbidden
by
God
himselfe
vnder
the
name
of
worship
to
be
giuen
to
any
but
himselfe
.
speaker
D.
B.
P.
M.
Perkins
his
fourth
reason
:
A
man
(
saith
he
)
may
be
worshipped
with
ciuill
honor
;
not
with
religious
,
which
is
wholy
prescribed
in
the
first
Table
,
and
yet
the
meanest
man
is
a
more
excellent
Image
of
God
,
than
any
painted
one
.
Ans.
A
man
may
be
worshipped
with
religious
honor
,
in
respect
of
his
supernaturall
gifts
aswell
as
with
ciuill
honour
of
his
naturall
properties
,
as
hath
bin
before
declared
:
and
no
other
religious
honor
is
either
And
before
consu●ed
.
prescribed
or
proscribed
in
the
first
Table
,
then
such
only
as
is
proper
to
God
.
speaker
A.
W.
You
should
haue
answered
his
proofe
as
well
as
you
denie
his
proposition
.
Master
Perkins
holds
,
that
all
religious
worship
is
proper
to
God
,
and
therefore
conteined
in
the
first
Table
:
you
answere
,
that
no
religious
honor
is
prescribed
,
or
proscribed
(
was
it
you
that
found
fault
with
Master
Perkins
ryming
?
)
in
the
first
table
,
but
such
only
as
is
proper
to
God
.
Your
aduersarie
graunteth
as
much
,
and
addes
,
that
all
religious
honor
is
proper
to
him
.
Part.
3.
qu.
2●
〈◊〉
.
3.
speaker
D.
B.
P.
But
(
saith
he
)
Thomas
of
Watering
holds
,
that
the
Crucifixe
is
to
be
adored
with
the
same
honor
that
Christ
is
.
Leauing
Thomas
of
Watering
and
of
Wapping
to
them
that
deserue
it
:
I
answere
to
the
place
of
To
Trayterous
Jesuits
and
such
other
Papists
.
S.
Thomas
of
Aquine
,
that
he
speaketh
(
like
a
most
learned
Philosopher
and
diuine
)
very
profoundly
;
that
the
Image
may
be
considered
in
it selfe
,
and
so
he
saith
,
it
is
not
to
be
worshipped
at
all
:
or
as
it
doth
conuey
our
mind
vnto
that
which
it
doth
represent
:
and
so
because
there
is
but
one
and
the
same
motion
of
our
vnderstanding
and
will
towards
Christ
and
the
Crucifixe
:
we
doe
adore
them
both
at
once
with
the
same
act
of
adoration
,
but
in
a
farre
different
degree
:
for
Christ
we
adore
properly
as
the
true
God
,
but
the
Crucifixe
accidentally
as
a
thing
ioyned
with
Christ
.
Euen
as
(
saith
he
expounding
himselfe
)
art.
4.
when
one
doth
his
homage
vnto
the
King
,
he
worshippeth
withall
his
purple
garment
,
not
that
any
worship
is
due
to
the
robe
,
but
the
whole
is
giuen
vnto
the
person
,
which
cannot
be
separated
from
that
which
is
so
closely
ioyned
to
the
person
:
Euen
so
the
diuine
person
of
Christ
is
properly
adored
,
but
improperly
all
things
conceiued
together
with
it
,
are
said
also
by
that
deep
Doctor
to
be
adored
.
He
that
hath
care
of
hearing
,
let
him
heare
:
for
our
purpose
it
sufficeth
to
know
,
that
he
assignes
very
small
worship
to
themselues
.
speaker
A.
W.
Thomas
of
waterings
is
the
old
english
name
of
Thomas
de
Aquino
;
the
place
may
so
be
called
,
because
of
some
Chappell
or
religious
house
built
there
in
honor
of
him
.
It
was
not
Master
Perkins
intent
nor
his
veine
to
disgrace
Thomas
by
that
name
,
though
he
do
not
acknowledge
any
such
sainctship
belonging
to
him
.
In
your
answere
,
first
you
graunt
,
that
[
](A15735-e124690-b)g
g
Tho.
3.
q.
25.
art.
3.
Thomas
saith
,
We
must
worship
the
crosse
of
Christ
with
diuine
worship
.
Therefore
you
graunt
as
much
as
Master
Perkins
affirmes
,
and
thereby
prooue
that
to
be
false
,
which
before
you
deliuered
,
that
the
worship
you
giue
to
Images
,
is
very
small
:
for
you
worship
some
of
them
by
your
owne
confession
,
with
diuine
worship
.
It
appeareth
also
by
this
answere
,
that
your
Images
are
not
only
to
stirre
vp
deuotion
&c.
but
to
be
worshipt
too
.
Secondly
I
would
faine
know
how
this
doctrine
of
Thomas
can
agree
with
that
of
Bellarmine
,
who
will
haue
the
honor
to
rest
in
the
Image
,
and
not
to
be
only
accidentall
,
and
vnproper
?
Thirdly
,
this
distinction
doth
in
no
sort
satisfie
vs
,
who
denie
that
an
Image
may
be
worshipped
in
any
respect
whatsoeuer
.
To
the
proofe
out
of
[
](A15735-e124760-b)h
h
Arist.
de
memor
.
&
reminise
.
Aristotle
I
answer
more
particularly
,
that
Thomas
presupposeth
that
which
we
deny
,
that
it
is
lawfull
to
haue
such
an
Image
to
such
purposes
.
Besides
,
if
all
he
say
be
graunted
him
,
he
doth
not
prooue
that
it
is
lawfull
to
intend
worship
to
the
Image
,
but
that
the
worship
performed
to
the
partie
whose
Image
it
is
,
by
occasion
of
the
Image
,
is
also
giuen
to
the
Image
,
though
to
the
one
principally
,
to
the
other
but
accidentally
.
Lastly
to
the
similitude
I
say
,
it
is
not
true
that
he
which
doth
his
homage
to
the
king
doth
worship
his
purple
garment
,
because
it
is
no
part
of
him
;
neither
should
he
that
had
worshipt
Christ
hanging
on
the
Crosse
at
the
time
of
his
passion
,
haue
worshipped
the
Crosse
together
with
Christ
,
no
more
then
he
that
worships
the
king
being
on
horseback
,
worships
the
horse
on
which
he
rides
.
Indeede
he
that
worships
Christ
,
worships
him
God
and
man
(
though
the
worship
be
done
to
him
only
in
respect
of
his
Godhead
)
but
the
reason
is
,
that
Chrst
is
as
well
man
as
God
.
There
is
no
such
coniunction
betwixt
the
Image
,
and
the
partie
whose
image
it
is
,
and
therefore
for
our
purpose
it
sufficeth
to
know
,
that
how
small
honor
soeuer
he
or
you
assigne
to
the
Images
themselues
,
if
it
be
religious
it
is
Idolatrous
,
if
ciuill
,
ridiculous
.
But
what
should
I
spend
time
in
refuting
this
distinction
of
Thomas
,
when
as
one
of
your
owne
Schoolemen
hath
done
it
[
](A15735-e124810-b)i
i
Anno
1350.
long
ago
:
our
Countreyman
[
](A15735-e124820-b)k
k
Robert
.
Ho●
cot
in
lib
Sapient
.
l●ct
.
7.
Holcot
hauing
propounded
the
question
,
whether
it
be
lawfull
for
Christians
to
adore
any
Images
,
and
hauing
proued
it
vnlawfull
,
as
by
other
reasons
,
so
by
the
second
Commaundement
,
obiects
against
himselfe
out
of
Thomas
in
this
sort
.
To
this
question
(
saith
he
)
Thomas
answereth
,
That
an
Image
may
be
considered
two
waies
,
either
as
it
is
an
Image
,
and
so
no
honor
is
due
vnto
it
,
as
none
is
due
to
wood
or
stone
:
otherwise
it
may
be
considered
,
as
there
is
the
same
motion
to
the
Image
,
and
to
that
,
whose
Image
it
is
,
and
so
the
same
honor
is
due
to
the
Image
,
and
to
him
,
whose
Image
it
is
.
But
against
this
answere
(
saith
Holcot
)
I
obiect
,
first
thus
,
Diuine
honor
is
due
to
God
only
,
But
no
Image
is
God
,
Therefore
such
honor
is
due
to
no
Image
.
Therefore
it
implies
a
contradiction
,
to
say
,
that
diuine
honor
is
due
to
God
only
,
and
yet
that
it
is
due
to
the
Image
of
Christ
,
and
to
Christ
.
Beside
,
if
the
same
honour
be
due
to
the
image
of
Christ
,
and
to
Christ
,
the
same
honor
is
due
also
to
a
stone
and
to
Christ
,
and
by
consequence
,
the
same
honour
is
due
to
Christ
,
and
to
a
creature
,
which
is
not
to
be
beleeued
.
Againe
,
he
that
worships
any
thing
with
diuine
honour
,
confesseth
it
to
be
God
.
Therefore
if
any
man
might
lawfully
giue
diuine
honor
to
the
image
of
Christ
,
he
might
lawfully
protest
,
and
confesse
something
that
is
not
God
,
to
be
God
.
Therefore
(
saith
Holcot
in
his
conclusion
)
It
may
otherwise
be
said
.
That
no
adoration
is
due
to
an
Image
,
and
that
it
is
not
lawfull
to
adore
any
Image
.
For
true
adoration
is
in
spirit
and
deuotion
,
and
in
the
highest
degree
of
loue
;
and
this
we
may
not
direct
to
any
creature
.
speaker
W.
P.
Augustine
,
and
long
after
him
Gregorie
,
in
plaine
tearmes
denieth
Images
to
be
adored
.
speaker
D.
B.
P.
Lastly
M.
P.
●●ins
saith
,
without
quoting
any
place
that
Augustine
and
Gregorie
in
plainetearmes
deny
Images
to
be
adored
;
and
so
do
we
too
,
taking
adoring
as
they
do
for
the
worship
that
is
proper
to
God
.
speaker
A.
W.
The
places
alleaged
being
vnknowne
to
you
,
your
answere
must
needes
bee
made
by
gesse
;
and
indeede
agrees
not
with
either
of
them
,
which
Master
Perkins
quotes
:
for
[
](A15735-e125050-b)l
l
Edit.
1598.
he
quotes
both
particularly
,
though
you
denie
it
.
[
](A15735-e125060-b)m
m
August
.
de
morib.
eccles.
cap.
35.
Austin
speakes
of
the
Idols
of
the
Gentiles
;
and
I
hope
you
will
not
allow
them
any
kinde
of
worship
,
not
onely
not
adoration
.
Master
Perkins
truly
holding
all
your
Images
that
you
worship
to
be
Idols
also
,
condemnes
the
adoring
of
them
by
that
place
of
Austin
,
though
it
be
intended
specially
against
the
Idols
of
the
Heathen
.
[
](A15735-e125110-b)n
n
Gregor.
lib.
〈◊〉
.
epist.
9.
Gregories
testimonie
,
in
the
place
quoted
by
Master
Perkins
,
allowes
no
further
vse
of
any
Images
,
than
to
bee
Lay
mens
books
.
They
are
not
set
vp
in
the
Churches
(
saith
he
)
to
be
adored
,
but
onely
to
instruct
the
mindes
of
the
ignorant
.
If
they
were
set
vp
to
be
worshipped
with
any
kinde
of
worship
,
how
is
this
speech
of
Gregories
true
?
But
indeede
there
was
no
religious
worship
but
adoration
knowne
in
Gregories
time
,
and
that
was
proper
to
God
,
as
religion
it selfe
is
.
speaker
W.
P.
The
Papists
defend
their
opinions
by
these
reasons
,
I.
Psalm
.
99.
5.
Cast
downe
your selues
before
his
footestoole
.
Answ.
The
wordes
are
thus
to
bee
read
,
Bowe
at
his
footestoole
:
that
is
,
at
the
Arke
and
Mercie-seat
,
for
there
hee
hath
made
a
promise
of
his
presence
:
the
words
therefore
say
not
,
bow
to
the
Arke
,
but
to
God
at
the
Arke
.
The
first
reason
by
him
proposed
is
this
Psalme
98.
Cast
downe
your selues
before
his
sootes●oole
,
which
was
the
Arke
:
now
if
the
Arke
were
to
be
worshipped
,
because
it
represented
Gods
foot-stoole
,
much
more
may
the
Image
be
worshipped
.
M.
Perkins
answereth
,
that
the
words
must
be
englished
thus
,
Bo●
at
or
before
the
Arke
,
notto
the
Arke
,
but
to
God
before
the
Arke
.
Reply
.
If
it
were
so
,
yet
must
they
admit
that
wee
must
kneele
,
at
or
before
Images
,
so
we
kneele
to
honour
or
pray
to
God
:
against
which
,
some
of
their
Preachers
do
crielike
mad-men
:
but
the
Hebre●
phrase
carryeth
,
that
wee
must
kneele
to
the
arke
,
as
they
who
be
sk●lfull
in
the
language
do
know
,
and
that
the
arke
was
worshipped
of
the
Israelites
is
otherwise
very
euident
:
for
first
none
but
the
high
Priest
might
come
into
the
place
where
it
was
:
and
it
was
carried
before
the
campewith
great
solemnitie
[
](A15735-e125330-b)*
*
1.
Reg
,
4.
Cap.
6.
to
search
out
a
reasting
place
for
the
whole
host
.
And
when
they
were
to
sight
against
the
Philistins
,
*
they
had
great
confidence
in
the
presence
of
the
arke
:
and
cap.
6,50000
.
of
the
Bethsamites
were
slaine
for
seeing
the
arke
;
and
[
](A15735-e125370-b)*
*
1.
Reg.
2.
Oza
was
by
God
smitten
to
death
for
touching
the
arke
.
Doth
not
all
this
conuince
in
what
reuerence
the
arke
was
had
,
euen
by
Gods
owne
testimonie
?
speaker
A.
W.
Your
first
reason
to
prooue
the
worshipping
of
Images
is
this
:
-
If
the
Arke
were
to
be
worshipped
,
because
it
represented
Gods
footstoole
;
much
more
may
the
Image
be
worshipped
.
-
But
the
Arke
was
therefore
to
be
worshipped
:
-
Therefore
much
more
may
the
Image
be
worshipped
.
I
denie
your
whole
Antecedent
:
first
the
consequence
of
your
proposition
:
For
it
doth
not
follow
,
that
we
may
worship
Images
deuised
by
men
to
represent
God
,
because
we
may
worship
the
Arke
,
where
God
himselfe
promised
his
presence
,
and
which
he
did
appoint
as
an
assurance
of
his
presence
.
If
you
can
shew
vs
the
like
promise
to
your
Images
,
you
say
somewhat
;
else
nothing
.
Your
Assumption
also
is
false
;
The
Arke
was
not
to
be
worshipped
.
To
your
proofe
Master
Perkins
answers
truly
,
that
the
Psalme
doth
not
commaund
worshipping
of
the
Arke
,
but
worship
before
the
Arke
.
You
replie
first
,
that
therefore
it
is
lawfull
to
kneele
before
Images
.
I
answere
,
your
consequence
is
false
,
because
your
Images
are
your
owne
wicked
deuices
,
and
haue
no
promise
of
Gods
presence
:
therefore
it
is
senselesnes
to
kneele
before
them
,
not
madnes
to
crie
out
against
such
follie
.
Your
second
replie
is
,
that
the
Hebrew
phrase
carrieth
it
,
that
we
must
kneele
to
the
Arke
,
as
the
skilfull
in
that
language
know
.
First
remember
,
that
these
are
Authors
in
the
ayre
,
as
you
answered
about
that
place
of
Daniel
.
Secondly
know
,
that
they
that
are
skilfull
say
otherwise
.
What
say
you
to
the
[
](A15735-e125510-b)o
o
Chaldae
.
Paraphrast
.
ad
Psal.
99.
5.
Chaldee
Paraphrast
,
who
expounds
it
;
Worship
in
the
house
of
his
Sanctuarie
;
and
yet
he
keepes
[
](A15735-e125530-b)p
p
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
proposition
that
is
in
the
Hebrew
.
So
doth
the
Latin
translation
in
the
same
Psalme
,
where
the
same
proposition
is
vsed
,
[
](A15735-e125550-b)q
q
Vers.
9.
Adorate
in
monte
sancto
eius
.
worship
in
his
holy
mountaine
:
the
[
](A15735-e125570-b)r
r
Chaldae
.
Paraphrast
.
ad
vers.
9.
Chaldee
hath
,
in
the
mountaine
of
the
house
of
his
Sanctuarie
:
the
[
](A15735-e125590-b)s
s
Graec.
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greeke
,
not
much
vnlike
,
In
,
or
toward
his
holy
hill
.
The
same
seemes
to
haue
been
[
](A15735-e125630-b)t
t
Theodor.
in
Psal.
98.
Theodorets
iudgement
of
the
place
in
question
:
His
footstoole
was
sometimes
thought
to
be
the
Temple
at
Ierusalem
;
but
now
the
Churches
,
which
are
ouer
all
the
earth
,
and
Sea
,
wherein
wee
worship
the
most
holy
God
.
Of
the
same
opinion
is
[
](A15735-e125660-b)u
u
Vatablus
ad
Scabellum
.
Vatablus
:
Cast
downe
your selues
before
his
footstoole
,
that
is
(
as
hee
expounds
himselfe
in
his
note
there
)
In
the
Temple
,
or
before
the
Arke
,
in
which
God
exhibited
his
presence
.
So
doth
[
](A15735-e125690-b)x
x
Lyra
ad
Psal.
99.
Lyra
interpret
it
,
who
was
a
Iew
borne
,
and
a
Christian
by
profession
,
worship
his
footstole
,
that
is
,
before
his
footstoole
.
The
[
](A15735-e125720-b)y
y
Glosla
ordin
.
&
interlin
.
ibi
.
ordinarie
,
and
Interlinear
glosses
expound
it
out
of
[
](A15735-e125730-b)z
z
Chrysost.
de
Trinit.
Ambros
de
spirit
.
sanct.
lib.
3.
Aug.
in
Psal.
98.
the
Fathers
,
of
Christs
manhood
to
be
worshipped
,
by
reason
of
the
hypostatical
vnion
of
it
with
the
Godhead
;
what
is
that
to
the
worshipping
of
Images
?
For
the
further
auowing
of
that
translation
,
we
haue
also
[
](A15735-e125740-b)a
a
R.
Dauid
Kimchis
ibid.
R.
Dauid
Kimchis
authoritie
.
Lastly
,
you
bring
diuers
proofes
,
that
the
Arke
was
had
in
great
reuerence
;
all
needlesse
:
for
who
denies
it
?
Was
there
not
great
reason
to
esteeme
highly
of
that
,
whereby
God
was
extraordinarily
present
with
the
Iewes
,
as
with
no
people
,
nor
in
any
place
of
the
world
beside
?
What
then
?
was
it
therefore
worshipped
by
the
Priest
,
when
he
went
in
once
a
yeere
where
it
was
?
Did
the
people
worship
it
,
when
it
was
carried
before
them
?
As
[
](A15735-e125770-b)b
b
1.
Sam.
〈◊〉
.
〈◊〉
for
that
confidence
the
Iewes
put
in
it
,
they
got
little
by
it
,
because
they
superstitiously
abused
it
,
against
Gods
commandement
,
putting
trust
in
the
presence
of
it
abroad
,
when
it
should
haue
been
in
the
Tabernacle
where
God
had
promised
his
presence
with
it
.
Was
this
worship
to
the
Arke
,
which
the
Lord
deliuered
into
the
hands
of
the
Philistins
?
[
](A15735-e125780-b)c
c
1.
Sam.
6.
〈◊〉
.
Neither
were
those
50070.
Bethsamites
slaine
for
not
worshipping
it
,
but
for
presuming
to
looke
into
it
;
and
[
](A15735-e125790-b)d
d
2.
Sam.
6.
〈◊〉
Vzzah
for
touching
it
,
not
because
he
did
not
worship
it
.
speaker
D.
B.
P.
To
this
may
be
added
the
authoritie
of
S.
Ierom
,
[
](A15735-e125850-b)*
*
Epist.
17.
●ap
.
〈◊〉
.
who
doth
teach
that
it
was
the
more
worshipped
for
the
Cherubines
and
pictures
of
angels
that
were
erected
at
the
endes
of
it
▪
whereby
he
declareth
that
he
thought
Images
worthie
of
religious
worship
.
speaker
A.
W.
Of
Ieroms
17.
Epistle
,
alleaged
by
Master
Perkins
to
proue
that
Rome
is
Babylon
,
you
answere
thus
:
Good
sir
,
if
S.
Ierome
had
meant
,
that
that
Epistle
should
haue
had
his
authoritie
,
he
would
haue
set
it
out
in
his
owne
name
:
which
seeing
he
thought
it
not
expedient
,
set
the
authoritie
of
it
aside
,
and
vrge
his
reasons
,
if
you
thinke
it
worth
your
labour
,
and
you
shall
be
answered
.
These
your
owne
words
shall
serne
in
steed
of
answere
.
But
for
the
satisfying
of
all
men
I
will
set
downe
Ieromes
words
,
that
they
may
see
with
what
care
and
truth
you
cite
the
testimonies
of
the
ancient
writers
.
The
Iewes
(
saith
Ierome
)
in
former
times
[
](A15735-e125950-b)e
e
Venerabantur
sancta
sanctorum
.
worshipped
the
Holy
of
Holies
,
because
there
were
the
Cherubins
,
and
the
Propitiatorie
,
and
the
Arke
of
the
Testament
,
Manna
,
Aarons
Rod
,
and
the
golden
Altar
.
Doth
Ierome
teach
in
these
words
,
that
the
Arke
was
the
more
worshipped
,
for
the
Cherubins
and
pictures
of
Angels
,
that
were
erected
at
the
end
of
it
?
First
,
he
makes
no
mention
of
any
pictures
of
Angels
,
but
onely
of
the
Cherubins
.
Secondly
,
he
speakes
not
of
worshipping
the
Arke
,
but
the
Holy
of
Holies
,
because
of
the
things
that
were
in
it
.
Thirdly
,
he
makes
the
Propitiatorie
,
Manna
,
Aarons
Rod
,
and
the
golden
Altar
,
causes
of
that
worship
,
as
well
as
the
Cherubins
.
Lastly
,
in
the
words
following
,
he
counts
the
Sepulchre
of
our
Lord
[
](A15735-e125980-b)f
f
Venerabilius
.
more
worthie
of
worship
.
But
to
answere
plainly
to
your
false
allegation
of
Ieromes
authoritie
;
what
an
indignitie
were
it
to
the
Maiestie
of
God
,
that
the
assurance
of
his
presence
should
be
the
more
worshipped
,
because
of
the
Cherubins
and
pictures
of
Angels
,
that
were
erected
at
the
ends
of
it
;
which
also
,
with
the
Arke
it selfe
,
were
hid
from
all
mens
sight
,
in
the
Holie
of
Holies
?
Ierome
meaneth
,
that
those
things
made
the
people
conceiue
more
reuerently
of
that
Holie
of
Holies
,
and
strooke
them
with
a
kind
of
awe
.
speaker
D.
B.
P.
To
this
we
may
ioyne
that
of
S.
Paul
,
[
](A15735-e126050-b)*
*
Hebr.
11.
that
Jacob
by
faith
adored
the
top
of
his
sonne
Iosephs
rod
:
so
doth
the
Greeke
text
of
S.
Paul
say
,
as
Erasmus
also
translateth
it
:
The
Protestants
mangle
the
text
pitifully
,
to
auoyde
the
place
:
see
the
Annotations
of
Rhemes
Testament
.
speaker
A.
W.
[
](A15735-e126140-b)g
g
Heb.
11.
21.
The
text
in
the
Greeke
is
according
to
your
owne
editions
,
[
](A15735-e126150-b)h
h
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
worship
vpon
the
top
of
his
owne
staffe
.
So
doth
your
[
](A15735-e126180-b)i
i
Interlin
.
bibl.
ibi
.
Interlinear
read
it
.
So
[
](A15735-e126190-b)k
k
Arias
Montan
.
ibi
.
Arias
Montanus
.
[
](A15735-e126210-b)l
l
Erasmus
,
Ad.
Erasmus
notes
the
error
of
your
old
translator
in
leauing
out
the
preposition
☐
which
hee
himselfe
interpreteth
,
ad
,
as
it
were
to
ward
the
top
.
The
[
](A15735-e126260-b)m
m
Syriac
.
inter
.
Pagnin
.
ibi
.
Syriak
translateth
as
we
do
,
vpon
the
top
of
his
staffe
.
[
](A15735-e126290-b)n
n
Vatablus
ibi
.
Pagnine
thus
,
he
worshipped
leaning
vpon
his
staffe
.
[
](A15735-e126320-b)o
o
Ad
summum
●aculi
.
Vatablus
keepeth
the
words
of
the
old
translation
,
but
he
expoundeth
them
in
this
sort
,
Adored
,
that
is
(
saith
Vatablus
)
giue
thankes
:
The
top
of
his
staffe
,
〈◊〉
toward
the
top
of
his
staffe
,
that
is
,
[
](A15735-e126360-b)q
q
Innixus
baculo
suo
,
prae
senecture
.
Leaning
vpon
his
staffe
for
age
.
[
](A15735-e126380-b)r
r
Theodor.
ibi
.
Theodoret
maketh
the
adoration
ciuill
,
to
figure
out
the
kingdome
of
Israel
in
the
tribe
of
Ephraim
Iacobs
younger
sonne
.
Your
[
](A15735-e126410-b)s
s
Glossa
interlin
.
Glosse
saith
,
he
worshipped
Christ
by
whom
he
had
domination
,
and
a
scepter
of
authoritie
in
Aegypt
:
or
the
kingdome
of
Christ
,
which
in
that
was
sigured
to
be
,
and
to
come
among
the
Gentiles
.
[
](A15735-e126440-b)t
t
Glossa
ordin
.
Another
glosse
saith
directly
,
he
worshipped
God
,
presently
vpon
his
sonne
Ioseph
swearing
.
[
](A15735-e126460-b)u
u
Lyra.
ibi
.
Lyra
layeth
out
the
matter
more
largely
,
and
plainly
after
this
manner
:
Iacob
(
saith
Lyra
)
beleeued
that
Christ
should
be
buried
,
and
rise
againe
in
the
Land
of
promise
:
therefore
he
made
Ioseph
sweare
,
that
he
would
cause
his
body
to
be
carried
thither
.
After
he
had
sworne
,
he
worshipped
God
with
thankes
,
turning
himselfe
towards
the
beds
head
,
according
to
the
translation
of
S.
Ierome
;
as
it
appeareth
Genes.
47.
The
70.
translate
as
it
is
in
this
place
,
and
both
are
true
.
For
he
worshipped
towards
the
beds
head
,
which
stood
west
;
toward
which
part
the
Iewes
doe
worship
;
and
because
he
was
old
,
he
had
a
staffe
,
vpon
the
top
whereof
he
leaned
,
when
he
gaue
thankes
to
God
.
Therefore
we
must
not
conceiue
,
that
he
worshipped
the
top
of
the
Scepter
or
staffe
,
but
he
worshipped
God
,
leaning
vpon
the
staffe
.
So
doth
[
](A15735-e126500-b)x
x
Theoph
ib●
Theophylact
expound
it
,
Leaning
and
resting
vpon
his
staffe
for
age
.
Though
he
doth
also
follow
the
exposition
of
[
](A15735-e126530-b)y
y
Chrysost.
in
Hebr.
hom.
26.
Chrysostome
concerning
the
kingdome
of
Israel
in
the
Tribe
of
Ephraim
.
The
same
exposition
bringeth
Occumenius
the
Greeke
Scholiast
,
out
of
[
](A15735-e126580-b)z
z
Photius
apud
Oecumenium
Photius
,
vpon
the
top
of
his
staffe
,
that
is
,
[
](A15735-e126600-b)a
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
now
old
,
the
same
bring
[
](A15735-e126630-b)b
b
Lombard
,
Thomas
.
Caietan
.
ibi
.
Lombard
,
Thomas
and
Caietan
.
It
is
strange
,
that
a
man
professing
knowledge
,
should
speak
so
vntruly
.
Do
we
mangle
the
text
pittifully
?
or
rather
do
not
you
slaunder
vs
shamefully
?
we
neither
take
away
,
nor
alter
any
word
,
syllable
,
letter
,
or
accent
in
the
text
:
but
leauing
that
whole
,
onlie
adde
two
words
in
a
different
letter
,
to
make
the
meaning
more
plaine
;
and
that
by
[
](A15735-e126670-b)c
c
Aug
qq
.
in
Gen.
q
162.
Augustines
authority
,
as
your
[
](A15735-e126690-b)d
d
Rhem.
Test.
ad
Heb.
11.
2●
.
Rhemists
confesse
,
and
as
I
haue
shewed
with
the
allowance
of
your
best
Interpreters
,
for
both
the
words
.
I
will
conclude
with
that
of
Ierome
;
in
this
place
(
saith
[
](A15735-e126710-b)e
e
Hieron
.
in
quaest.
Hebr.
in
Genes.
he
)
some
faine
without
cause
,
that
Iacob
worshipped
the
top
of
Iosephs
Scepter
,
because
forsooth
,
honouring
his
son
,
he
honoured
his
power
.
But
in
the
Hebrew
,
it
is
farre
otherwise
.
And
Israel
worshipped
(
saith
the
Hebrew
)
toward
his
beds
head
:
namely
,
because
after
his
sonne
had
sworne
to
him
,
being
assured
of
the
thing
he
had
requested
,
he
worshipped
God
,
[
](A15735-e126730-b)f
f
Contra
caput
.
ouer
against
his
beds
head
.
speaker
W.
P.
Obiect
.
II.
Exod.
3.
5.
God
said
to
Moses
,
Stand
a
farre
off
,
and
put
off
thy
shooes
:
for
the
place
is
holy
.
Now
if
holy
places
must
bee
reuerenced
,
then
much
more
holy
images
,
as
the
crosse
of
Christ
,
and
such
like
.
Ans.
God
commanded
the
ceremonie
of
putting
off
the
shooes
,
that
hee
might
thereby
strike
Moses
with
a
religious
reuerence
,
not
of
the
place
,
but
of
his
owne
Maiestie
,
whose
presence
made
the
place
holy
.
Let
them
shew
the
like
warrant
for
images
.
speaker
D.
B.
P.
The
second
reason
is
taken
out
of
Exodus
3.
Where
God
said
to
Moses
,
Put
off
thy
shoes
,
for
the
place
where
thou
standest
is
holy
.
Now
if
places
be
holy
and
to
be
reuerenced
by
reason
of
the
presence
of
Angels
:
why
not
,
asw●ll
the
Image
that
representeth
an
Angell
or
some
Saint
,
which
is
equall
to
Angels
?
Master
Perkins
his
answere
rather
confirmeth
than
solueth
this
argument
:
for
he
saith
,
that
the
Ceremonie
of
putting
off
his
shoes
,
was
commaunded
to
strike
Moses
with
a
religious
reuerence
;
not
of
the
place
but
of
the
person
there
present
,
which
was
not
God
but
an
Angell
,
as
the
text
there
expresseth
.
[
](A15735-e126890-b)*
*
Exod.
3.
The
place
then
being
holy
,
required
the
reuerend
respect
of
putting
off
his
shoes
,
and
that
reuerence
done
to
the
place
;
stroke
Moses
with
a
religious
reuerence
of
the
Angelspeaking
in
the
person
of
God
:
euen
so
holy
pictures
being
first
duely
reuerenced
,
doe
strike
men
with
a
religious
regard
of
the
Saint
represented
.
speaker
A.
W.
Your
second
reason
is
thus
framed
.
-
If
places
be
holy
,
and
to
be
reuerenced
by
reason
of
the
presence
of
Angels
,
why
not
aswell
the
Image
,
that
represents
an
Angell
or
some
Saint
,
which
is
equall
to
an
Angell
?
-
But
places
are
holy
and
to
be
reuerenced
by
reason
of
the
presence
of
Angels
.
-
Therefore
the
Image
that
represents
an
Angell
or
some
Saint
,
equall
to
an
Angell
,
is
holie
and
to
be
reuerenced
.
I
deny
your
whole
Antecedent
;
and
first
the
consequence
of
your
proposition
.
Because
although
we
should
grant
that
some
place
were
holy
,
because
of
the
presence
of
the
Angels
;
yet
would
it
not
follow
that
therfore
Images
are
holy
,
where
there
is
no
presence
of
an
Angell
.
For
all
your
consecrating
and
coniuring
of
Images
cannot
make
any
Angel
,
or
Saint
to
afford
his
presence
in
them
.
Your
assumption
is
false
.
There
is
no
holines
in
places
,
because
of
the
presence
of
Angels
;
as
may
appeare
by
the
Scriptures
,
where
their
apparitions
are
described
,
no
action
of
reuerence
at
all
being
performed
to
the
places
of
their
presence
.
In
particular
to
your
proofe
M.
Perkins
answereth
,
that
this
was
done
,
not
because
the
place
where
Angels
appeare
is
holy
,
but
vpon
an
especiall
commandement
of
God
,
to
strike
Moses
with
a
reuerence
of
Gods
Maiestie
,
who
was
there
present
.
You
reply
,
first
that
God
was
not
present
there
,
but
an
Angell
;
I
answere
that
God
was
there
present
,
as
it
is
plaine
,
because
the
Angell
was
lehouah
.
[
](A15735-e127060-b)g
g
Exod
3.
2.
And
lehouah
saw
that
he
turned
to
see
.
And
[
](A15735-e127080-b)h
h
Vers.
7.
lehouah
said
.
Yea
the
whole
discourse
sheweth
,
that
God
himselfe
was
the
Angell
,
namely
the
second
person
in
Trinitie
,
who
is
called
[
](A15735-e127100-b)i
i
Malac.
3.
1.
the
Angell
of
the
Conenant
,
because
he
was
sent
for
the
saluation
of
Gods
elect
.
So
[
](A15735-e127120-b)k
k
Act.
7.
31.
33.
Stephen
though
he
call
him
an
Angell
,
calleth
him
asse
the
Lord
.
And
indeed
who
but
God
could
say
,
I
am
that
I
am
,
[
](A15735-e127150-b)l
l
Exod.
3.
14.
as
the
Angell
there
doth
?
Secondly
,
you
say
the
Answere
rather
confirmes
than
solues
the
Argument
:
Because
as
that
astion
strucke
Moses
with
a
reuerence
of
the
Angell
,
so
holy
Pictures
duly
reuerenced
,
strike
men
with
a
religious
regard
of
the
Saint
represented
.
What
is
this
but
to
beg
the
question
?
you
take
it
as
graunted
,
that
there
may
be
Images
,
and
that
religious
reuerence
may
be
giuen
to
them
:
but
these
are
the
verie
doubts
,
we
dispute
of
.
Inded
if
it
were
true
,
that
there
may
be
such
Images
,
and
that
religious
honour
is
to
be
yeelded
to
creatures
,
there
were
somewhat
in
your
Similitude
to
the
purpose
:
and
yet
similitudes
doe
not
proue
but
illustrate
.
The
sorce
of
your
reason
is
,
that
Moses
was
commanded
by
god
to
put
off
his
shoes
,
that
he
might
be
striken
thereby
with
reuerence
of
God
:
Therefore
we
must
worship
Images
,
that
we
may
be
striken
with
reuerence
of
Angels
and
Saints
.
The
consequence
is
naught
.
Gods
particular
charge
to
Moses
at
that
time
,
warranteth
not
men
to
enioyne
worship
to
Images
,
that
Angels
may
be
worshipped
by
them
.
speaker
D.
B.
P.
To
this
,
let
vs
annexe
that
dayes
be
truely
called
holy
and
worshipped
,
as
the
first
and
last
daies
be
truely
called
holy
and
worshipfull
,
as
the
first
and
last
daies
of
the
feast
of
Easter
be
.
[
](A15735-e127230-b)*
*
Exod.
12.
1●
.
And
the
vestments
of
Priests
[
](A15735-e127240-b)*
*
Exod.
28.
5.
,
because
they
are
dedicated
and
employed
to
holy
vses
:
euen
so
Images
which
are
made
in
honour
of
God
and
his
Saints
,
and
erected
to
mooue
and
teach
vs
to
embrace
heauenly
courses
.
speaker
A.
W.
Adde
it
if
you
will
that
dayes
appointed
by
God
are
called
holy
:
for
of
worshipfull
dayes
I
thinke
no
man
euer
heard
,
though
your
Latine
translation
say
,
[
](A15735-e127280-b)m
m
Eadem
festiuitate
venerabilis
.
The
seauenth
day
shall
be
venerable
,
with
the
same
festiuitie
,
that
is
,
shall
be
kept
with
like
solemnitie
to
the
first
.
The
words
in
the
Hebrew
are
all
one
,
in
the
former
and
later
part
of
the
verse
,
and
therefore
so
should
the
translation
be
;
Now
in
the
former
your
translation
is
,
the
first
day
shall
be
holy
and
solemne
.
The
Hebrew
as
[
](A15735-e127310-b)n
n
Arias
Mon.
ad
Exod.
12.
Montanus
translateth
it
,
on
the
first
day
(
shall
be
)
a
conuocation
of
holines
,
and
on
the
seauenth
day
shall
be
a
conuocation
of
holines
;
that
is
(
as
[
](A15735-e127350-b)o
o
Vatab.
ibi
.
Vatablus
truly
expounds
the
Hebrew
phrase
)
An
holy
Conuocation
.
So
doth
[
](A15735-e127380-b)p
p
Pagnin
.
ibi
.
Pagnine
also
translate
it
.
But
this
holines
which
you
rightly
expound
to
be
a
dedication
or
employment
to
Gods
seruice
,
neither
doth
require
,
nor
will
admit
any
worshipping
of
the
dayes
or
garments
:
but
Images
are
not
holy
,
for
they
are
neither
commaunded
of
God
,
nor
allowed
.
speaker
W.
P.
Obiect
.
III.
It
is
lawfull
to
kneele
downe
to
a
chaire
of
estate
in
the
absence
of
the
king
or
Queene
:
therefore
much
more
to
the
images
of
God
,
and
of
Saintes
in
heauen
glorified
,
being
absent
from
vs
.
Answ.
To
kneele
to
the
chaire
of
estate
,
is
no
more
but
a
ciuill
testimonie
,
or
signe
of
ciuill
reuerence
,
by
which
all
good
subiects
when
occasion
is
offered
,
shew
their
loyaltie
and
subiection
to
their
lawfull
Prince
.
And
this
kneeling
being
on
this
manner
,
and
to
no
other
ende
,
hath
sufficient
warrant
in
the
word
of
God
.
But
kneeling
to
the
image
of
any
Saint
departed
,
is
religious
,
and
consequently
more
then
ciuill
worship
,
as
the
Papists
themselues
confesse
.
The
argument
then
prooueth
nothing
,
vnlesse
they
will
keepe
themselues
to
one
and
the
same
kind
of
worship
.
speaker
D.
B.
P.
He
proposeth
our
argument
to
the
halfes
,
or
else
this
answere
had
been
preuented
.
For
thus
runneth
our
reason
:
As
the
chaire
of
estate
is
to
bee
worshipped
with
ciuill
reuerence
,
in
respect
of
the
temporall
Prince
,
whom
it
representeth
:
euen
so
the
Images
of
holy
personages
that
raigne
now
in
heauen
,
are
to
bee
worshipped
with
a
holy
and
religious
kinde
of
curtesie
:
for
as
Temporall
honour
is
due
vnto
a
Temporal
Prince
,
so
religious
and
spirituall
honour
,
is
due
vnto
spirituall
and
most
holy
personages
:
And
as
a
good
subiect
testifyeth
his
loyaltie
and
good
affection
towardes
his
Prince
,
by
honouring
his
regall
throne
:
So
doth
a
good
Christian
giue
testimonie
of
his
dutiful
,
both
estimation
&
deuotion
toward
those
heauenly
creatures
,
by
giuing
honour
vnto
their
Images
.
At
leastwise
,
why
do
not
the
Protestants
exhibit
ciuill
reuerence
aswell
vnto
the
representations
of
Gods
Saintes
,
as
to
the
shaddowes
of
the
secular
maiestie
?
vnlesse
it
be
because
they
are
fallen
out
with
the
Saintes
of
God
,
and
are
become
adorers
of
sinfull
men
.
speaker
A.
W.
Master
Perkins
drew
your
argument
from
a
comparison
of
quantitie
,
as
the
Logicians
call
it
,
from
the
greater
to
the
lesse
;
you
fetch
it
from
a
comparison
of
qualitie
by
way
of
Similitude
,
which
,
as
I
answered
before
,
serues
to
make
a
thing
more
plaine
,
not
to
prooue
it
true
,
as
the
other
comparison
doth
,
if
it
be
rightly
made
.
You
report
his
answere
by
halues
,
for
he
denies
the
consequence
of
the
argument
which
he
propounded
;
adding
this
reason
of
his
deniall
,
that
the
ciuill
worship
hath
warrant
sufficient
in
the
word
of
God
,
but
your
religious
worship
hath
not
:
so
that
either
you
must
make
your
worshipping
of
Images
ciuill
,
or
else
your
comparison
holds
not
.
His
answere
is
sufficient
to
ouerthrow
your
reason
,
as
you
propound
it
,
for
it
denies
that
the
things
are
alike
,
adding
farther
against
your
proofe
,
that
no
religious
honour
is
due
to
any
but
God
only
:
if
you
can
shew
warrant
for
it
in
the
word
,
he
yeelds
.
But
alas
you
cannot
,
your
chiefe
Champion
Thomas
of
Aquine
hauing
made
an
obiection
against
worshipping
of
the
image
of
Christ
with
diuine
worship
,
because
there
is
no
tradition
to
be
found
in
Scripture
for
the
adoring
of
Images
,
is
faine
for
answere
to
flee
to
vnwritten
traditions
.
We
must
answere
(
saith
[
](A15735-e127570-b)q
q
Thom.
3.
q.
25.
Act.
3
ad
4.
Thomas
)
that
the
Apostles
by
the
familiar
instinct
of
the
holy
ghost
,
deliuered
certaine
things
to
the
Churches
to
be
obserued
,
which
they
haue
not
left
in
writing
,
but
only
in
the
obseruation
of
the
Church
by
the
succession
of
the
faithfull
.
And
surely
he
that
will
take
paines
to
consider
the
allegations
of
the
seauenth
Council
,
the
s●…d
at
Nice
,
which
was
called
of
purpose
to
establish
the
worshipping
of
Images
,
shall
finde
very
pittifull
proofe
out
of
Scripture
.
Therefore
hauing
warrant
and
charge
to
performe
all
ciuill
honor
to
princes
,
we
do
accordingly
;
hauing
neither
for
any
deuotion
or
religious
reuerence
to
Angels
or
men
departed
,
though
Saincts
in
heauen
,
we
dare
not
worship
their
images
:
which
also
we
know
to
be
particularly
forbidden
in
Scripture
.
And
that
is
the
reason
why
we
giue
no
reuerence
to
any
idolatrous
representations
of
holy
men
now
in
heauen
,
deuised
by
men
to
a
purpose
,
that
hath
no
warrant
by
commaundement
,
or
example
in
scripture
.
As
for
ciuill
reuerence
,
it
is
due
to
them
only
with
whom
we
haue
some
dealing
in
worldly
matters
,
and
so
cannot
belong
to
any
in
heauen
,
and
much
lesse
to
their
pictures
,
without
any
liking
of
themselues
.
speaker
W.
P.
Differ
.
III.
The
Papists
also
teach
,
that
God
may
be
lawfully
worshipped
in
images
,
in
which
he
hath
appeared
vnto
men
:
as
the
Father
,
in
the
image
of
an
old
man
:
the
Sonne
,
in
the
image
of
a
man
crucified
:
and
the
holy
Ghost
in
the
liknes
of
a
doue
,
&c.
But
we
hold
it
vnlawfull
to
worship
God
,
in
,
by
,
or
at
any
image
:
for
this
is
the
thing
which
(
as
I
haue
prooued
before
)
the
second
commandement
forbiddeth
.
speaker
D.
B.
P.
Master
perkins
makes
a
third
point
of
difference
,
that
wee
may
not
worship
God
in
any
such
Image
,
in
which
Bee
hath
appeared
vnto
men
.
In
this
we
do
not
differ
,
vnlesse
he
takes
it
otherwise
then
he
deliuereth
it
.
Those
Images
wee
hold
more
reuerend
than
any
others
,
as
representations
neerer
approching
vnto
the
diuinitie
,
yet
because
they
doe
not
expresse
the
deitie
,
God
is
not
directly
apprehended
not
worshipped
in
them
,
but
onely
by
collection
:
as
for
example
.
The
forme
of
a
●raue
old
man
,
in
Daniel
,
doth
not
represent
Gods
person
,
but
wee
gather
by
that
ancient
forme
Gods
eternity
,
whereby
wee
a●●se
to
a
more
perfect
conceit
of
God
,
whom
wee
adore
:
now
other
Images
of
Christ
and
his
Saintes
,
doe
carry
ou●
mindes
directly
vpon
their
proper
persons
,
whom
in
their
Images
we
adore
and
worship
after
their
degrees
.
But
wee
worship
Images
with
farre
meaner
reuerence
than
any
of
the
Saintes
,
in
regard
onely
,
that
they
doe
represent
such
presonages
,
and
do
induce
vs
more
to
loue
and
honour
them
,
and
do
stirre
vp
our
dulnesse
more
often
and
ardently
to
honour
God
in
the
Saints
,
and
the
Saints
in
their
degrees
:
as
also
to
imitate
their
holy
example
as
hath
bin
said
more
than
All
religious
honour
is
Gods
once
,
that
all
may
vnderstand
how
far
off
we
are
from
giuing
Gods
honour
vnto
either
Saint
or
Image
.
speaker
A.
W.
Do
you
not
differ
from
Master
Perkins
in
worshipping
God
in
the
images
in
which
he
hath
appeared
?
First
,
he
saith
,
that
it
is
vnlawfull
to
worship
God
,
in
,
by
,
or
at
an
Image
,
those
are
his
words
in
this
very
place
.
Secondly
,
do
you
only
hold
those
Images
more
reuerend
then
other
?
Do
you
not
giue
them
diuine
honour
,
euen
the
same
honor
that
is
due
to
God
himselfe
,
though
accidentally
,
as
you
hold
against
Bellarmine
?
Is
not
Thomas
his
reason
for
worshipping
the
Image
and
Crosse
of
Christ
with
diuine
honour
,
as
strong
for
the
image
of
God
the
Father
,
and
of
God
the
holy
ghost
?
But
what
should
I
goe
about
to
prooue
so
plaine
a
matter
.
I
would
your
being
ashamed
to
defend
so
grosse
Idolatry
,
would
make
you
forsake
it
.
Do
you
not
graunt
that
you
worship
God
in
these
Images
,
though
,
as
you
say
here
,
not
directly
?
How
do
you
then
agree
with
Master
Perkins
,
who
deliuers
his
meaning
plainely
,
that
in
such
images
God
may
not
be
at
all
worshipped
,
no
not
by
them
,
nor
at
them
?
and
yet
for
very
shame
you
would
not
be
thought
to
speake
against
so
manifest
a
truth
,
though
without
shame
you
make
shew
of
agreement
where
there
is
none
,
and
against
all
equall
dealing
accuse
Master
Perkins
of
seeming
to
take
the
matter
otherwise
then
he
deliuers
it
.
By
person
you
meane
one
property
of
God
common
to
all
three
persons
,
or
else
the
nature
of
the
Godhead
.
But
I
pray
you
tell
me
,
by
what
warrant
of
scripture
you
paint
God
the
Father
like
this
old
man
in
Daniell
,
if
you
do
it
not
by
the
authoritie
of
this
place
.
If
it
be
the
end
of
this
picture
to
signifie
Gods
eternitie
,
surely
he
that
appropriates
this
image
to
the
Father
,
makes
the
Father
only
eternall
.
This
is
that
more
perfect
conceipt
of
God
that
you
come
to
by
this
image
,
namely
,
to
denie
the
Eternitie
,
and
so
the
Godhead
of
the
Sonne
,
and
the
Holy
Ghost
.
Further
,
giue
me
leaue
to
vnderstand
you
if
I
can
.
What
can
you
possibly
know
concerning
Gods
eternitie
,
by
the
sight
of
this
graue
old
man
?
If
you
did
not
beleeue
that
God
is
eternall
,
before
you
looked
vpon
that
image
,
it
is
not
possible
you
should
learne
it
,
or
giue
credit
to
it
,
by
seeing
the
picture
,
especially
if
it
represent
not
as
you
speake
the
person
of
God
.
But
indeede
the
gazing
on
such
Idols
is
more
likely
to
draw
men
into
a
conceipt
,
that
God
growes
old
,
and
so
his
eternitie
is
wearing
away
,
then
to
teach
them
that
he
neuer
had
beginning
,
and
neuer
shall
haue
end
.
You
will
replie
,
that
Daniell
doth
so
describe
him
.
True
,
as
the
scripture
euery
where
doth
for
our
capacitie
,
applying
affections
,
parts
,
and
actions
of
men
to
God
.
The
Lord
,
who
of
his
infinite
wisdome
appointed
the
penning
of
these
things
for
our
instruction
,
hath
promised
a
blessing
to
euery
part
of
his
word
,
that
it
may
be
read
&
heard
without
danger
;
but
Idols
are
accursed
by
him
,
euen
such
pictures
of
old
men
,
because
whatsoeuer
the
pretence
of
making
them
be
,
they
fill
ignorant
people
with
error
and
superstition
.
What
Images
meane
you
?
sure
not
all
,
for
you
worship
the
image
of
the
Father
,
of
Christ
,
of
the
holy
ghost
,
yea
,
the
[
](A15735-e127820-b)r
r
Thom.
3.
q.
●5
.
art.
4.
Bellarm.
de
Imag.
lib.
2.
cap.
27.
wood
of
the
crosse
on
which
he
died
,
and
euery
part
and
peece
of
it
,
though
neuer
so
little
a
scrap
,
with
diuine
honor
.
To
other
Images
(
as
I
shewed
before
,
out
of
your
owne
writers
)
you
giue
the
same
honour
that
you
do
to
the
Saincts
themselues
,
because
Thomas
teacheth
you
out
of
Aristotle
,
that
there
is
but
one
motion
of
our
vnderstanding
and
will
,
towards
the
Sainct
,
and
the
image
of
the
Sainct
.
speaker
W.
P.
And
the
fact
of
the
Israelites
,
Exod.
32.
in
worshipping
the
golden
calfe
,
is
condemned
as
flat
idolatrie
;
albeit
they
worshipped
not
the
calfe
,
but
God
in
the
calfe
:
for
vers.
5.
Aaron
saith
,
To
morrow
shall
be
the
solemnitie
of
Iehouah
:
whereby
he
doth
giue
vs
to
vnderstand
,
that
the
calfe
was
but
a
signe
of
●ehouah
whom
they
worshipped
.
Obiect
.
It
seemes
the
Israelites
worshipped
the
calfe
.
For
Aaron
saith
,
verse
4.
These
be
thy
Gods
(
O
Israel
)
that
brought
thee
out
of
Egypt
.
Answ.
Aarons
meaning
is
nothing
else
,
but
that
the
golden
calfe
,
was
a
signe
of
the
presence
of
the
true
God
.
And
the
name
of
the
thing
signified
is
giuen
to
the
signe
,
as
vpon
a
stage
hee
is
called
a
King
that
represents
the
King
.
And
Augustine
saith
,
that
images
are
wont
to
be
called
by
the
names
of
things
whereof
Ad
Simpli●
.
〈◊〉
2.
q.
3.
they
are
images
,
as
the
counterfeit
of
Samuel
is
called
Samuel
.
And
wee
must
not
esteeme
them
all
as
mad
men
to
think
that
a
calfe
made
of
their
earings
,
being
but
one
or
two
daies
old
should
bee
the
God
that
brought
them
out
of
Egypt
with
a
mighty
hand
many
daies
before
.
And
these
are
the
pointes
of
difference
touching
Images
,
wherein
wee
must
stand
at
variance
for
euer
with
the
Church
of
Rome
.
For
they
erre
in
the
foundation
of
religion
,
making
indeede
an
Idoll
of
the
true
God
,
and
worshipping
an
other
Christ
then
we
doe
,
vnder
new
termes
,
maintayning
the
idolatry
of
the
heathen
.
And
therefore
haue
wee
departed
from
them
:
and
so
must
wee
still
doe
,
because
they
are
idolaters
:
as
I
haue
proued
.
speaker
D.
B.
P.
But
this
poynt
of
difference
is
made
to
bring
in
a
common
ar●ument
of
theirs
,
to
wit
,
that
the
worshipping
of
the
golden
Calfe
is
condemned
as
flat
Idolatrie
:
[
](A15735-e128040-b)*
*
Exod.
3●
.
and
yet
the
Israelits
worshipped
not
the
Calfe
,
but
God
in
the
Calfe
,
to
which
we
say
,
they
did
not
worship
the
true
God
in
the
Calfe
,
but
the
God
of
the
Egyptians
,
which
was
taken
by
them
to
haue
the
shape
of
a
blacke
Calfe
,
with
white
spots
.
See
S.
Augustine
.
[
](A15735-e128060-b)*
*
Lib.
18.
de
ciui●
.
cap.
5.
And
therefore
making
the
golden
calfe
to
represent
this
false
god
,
and
att●ibuting
their
deliuerance
,
vnto
that
supposed
god
,
and
not
vnto
the
God
of
Israel
,
committed
idolatry
,
which
the
text
prooueth
most
manifest
,
De
nat.
deo●
,
Vers.
4.
these
be
thy
gods
that
brought
thee
out
of
Egypt
.
M.
Perkins
answereth
,
that
the
meaning
is
nothing
else
,
but
that
the
golden
Calfe
was
a
signe
of
the
presence
of
the
true
God
:
such
glosses
without
any
authority
of
the
auncient
fathers
is
●idiculous
,
being
against
the
plaine
text
:
but
sayth
he
,
we
must
not
think●
them
so
●adde
,
as
to
take
a
Calfe
made
with
their
care-rings
to
be
their
God
,
no
:
but
we
may
well
thinke
them
so
vngratefull
vnto
the
true
God
their
deliuerer
,
that
they
did
ascribe
their
deliu●rance
not
to
him
,
but
vnto
that
God
,
which
the
Aegyptians
serued
,
whose
purtraiture
was
that
Calfe
.
speaker
A.
W.
This
point
of
difference
is
brought
in
,
not
to
auow
any
argument
of
ours
,
but
to
answere
a
distinction
of
yours
,
who
being
dri●●n
to
shifts
,
thinke
to
help
the
matter
by
telling
vs
that
the
Iewes
worshipped
the
golden
Calfe
,
and
therefore
were
condemned
.
To
which
we
replie
,
that
the
Iewes
did
worship
Iehouah
in
or
by
the
Calfe
,
which
we
prooue
by
the
text
it selfe
.
ˢ
Exod.
32.
4.
These
be
thy
Gods
that
brought
thee
out
of
the
land
of
Egypt
.
But
it
was
the
true
God
that
brought
them
out
of
Egypt
,
euen
ᵗ
Exod.
3.
14.
Iehouah
.
You
answere
,
that
they
attributed
their
deliuerance
to
that
false
God
of
the
Egyptians
.
Then
did
they
thinke
the
Egyptian
God
to
be
Iehouah
;
for
to
Iehouah
do
they
consecrate
the
day
of
dedicating
the
Calfe
.
ᵘ
Exod.
32.
5.
Tomorrow
shall
be
the
holy
day
to
Iehouah
.
But
how
ridiculous
a
conceipt
is
this
,
to
faine
,
that
the
Iewes
should
imagin
that
the
Egyptians
God
was
their
deliuerer
,
whereas
they
knew
,
that
the
great
wise
men
of
Egypt
,
the
chiefe
worshippers
of
that
God
,
had
striuen
against
Moses
,
and
their
deliuerance
,
by
all
meanes
possible
,
[
](A15735-e128270-b)x
x
Exod.
8.
19.
till
at
last
they
and
the
power
of
their
God
were
ouercome
?
So
that
indeede
,
it
was
impossible
they
should
be
so
sottish
as
to
dreame
,
that
the
Egyptian
God
had
deliuered
them
.
And
if
this
had
bin
their
fault
,
being
a
thing
so
monstrous
and
sensles
,
God
would
certainely
haue
charged
it
vpon
them
,
when
he
laid
out
their
sinne
to
Moses
.
But
he
rather
accuseth
them
for
breaking
his
commaundement
by
making
a
molten
Calfe
,
affirming
to
it
,
and
proclaiming
,
[
](A15735-e128290-b)y
y
Exod.
3.
8.
These
are
thy
Gods
that
brought
thee
out
of
Egypt
.
This
is
farther
confirmed
by
those
two
calues
,
which
in
imitation
of
this
,
[
](A15735-e128310-b)z
z
1.
Reg.
11.
28
Ieroboam
set
vp
to
worship
the
true
God
by
,
and
so
continued
euen
by
[
](A15735-e128330-b)a
a
2.
Reg.
10.
16.
29.
Iehu
,
who
destroyed
the
heathen
Idols
.
The
text
prooues
nothing
for
you
,
These
be
thy
Gods
that
brought
thee
out
of
Egypt
.
For
the
Egyptians
had
no
such
Calfe
to
their
God
,
though
the
Oxe
or
Calfe
called
Apis
(
as
[
](A15735-e128380-b)b
b
August
.
de
ciuit
.
Dei
lib.
18.
cap.
5.
Austin●aith
●aith
in
the
place
alleaged
)
was
consecrated
to
their
chiefe
God
Serapis
.
If
we
brought
nothing
for
our
exposition
but
authoritie
,
you
might
stop
our
months
with
the
contrary
iudgement
of
the
auncient
writers
,
but
against
reason
authoritie
is
of
small
force
,
and
yet
you
bring
none
for
your selfe
,
nor
answere
Master
Perkins
,
shewing
that
Images
are
called
by
the
names
of
the
things
they
re●…
〈◊〉
,
and
so
that
calfe
,
made
to
be
a
token
of
Iehouahs
presence
,
that
brought
them
out
of
Egypt
,
is
said
to
be
the
God
,
that
brought
them
out
of
the
land
of
Egypt
.
speaker
D.
B.
P.
But
now
before
we
end
this
question
,
I
must
let
you
●●●erstand
what
worthy
men
they
were
that
fi●st
began
to
wage
batte●●
〈◊〉
●…ages
:
they
were
the
●ewes
in
their
●alm●●
.
Ord.
2.
tra●…
〈◊〉
.
a●…
〈◊〉
●…od
〈◊〉
.
Act.
5.
A
ba●ba●ous
Persian
Xenias
,
as
〈◊〉
N●…
〈◊〉
▪
16
cap.
27.
Then
Ma●●met
the
great
god
of
the
Turkes
.
Al●…
〈◊〉
15.
&
17.
with
such
like
infidels
,
●o●●●ers
,
and
the
skumme
of
the
earth
.
See
Cardinall
Bella●mme
de
Jmag.
lib.
2.
cap.
6.
speaker
A.
W.
If
these
be
the
auncientest
Authors
you
can
bring
,
that
haue
waged
against
Images
,
I
can
goe
beyond
you
many
hundred
yeeres
.
What
say
you
to
[
](A15735-e128560-b)c
c
Gen.
35.
〈◊〉
Iacob
,
who
made
all
his
houshold
giue
him
their
Images
,
which
he
buried
vnder
an
Oake
,
that
was
by
Shechim
,
about
the
yeere
of
the
world
2270
?
The
commandement
of
God
giuen
on
Mount
Synah
,
the
preaching
of
the
Prophets
,
&
the
zeale
of
many
worthy
Kings
of
Iuda
,
were
long
before
the
Iewes
Talmud
,
[
](A15735-e128610-b)d
d
Talmud
begun
to
be
gathered
300.
yeeres
after
Christ
.
which
was
begunne
to
be
gathered
,
and
written
more
then
300.
yeeres
after
Christ
,
and
was
not
[
](A15735-e128620-b)e
e
Finished
about
the
yeere
506.
finished
till
about
the
yeere
506.
long
before
which
time
,
as
I
haue
shewed
,
Origen
and
Clement
did
not
only
speake
against
the
Heathen
Idols
,
but
defend
the
Christians
,
for
refusing
to
haue
any
Images
,
and
proue
that
the
vse
of
them
was
vnlawfull
and
vnfit
.
I
[
](A15735-e128650-b)f
f
In
my
answere
to
t●e
Epis●le
Dedicatory
.
shewed
before
about
this
matter
of
Xenaias
,
who
at
soonest
was
aboue
400.
yeeres
after
Christ
,
that
Images
were
withstood
as
vnlawfull
,
euen
in
the
beginning
of
preaching
the
Gospel
.
This
Nicephorus
wrot
not
much
more
then
300.
yeeres
since
.
As
for
Blasphemous
Mahomet
,
who
patched
vp
his
abhominable
Alcoran
,
with
peeces
of
all
kinds
of
professions
,
though
his
intent
was
damnable
,
and
his
writing
most
sottish
,
yet
hath
he
many
things
agreeable
to
the
truth
,
taken
out
of
the
bookes
of
Moses
;
and
in
this
point
of
Images
,
his
acknowledging
of
the
truth
,
shall
make
the
more
to
your
condemnation
.
What
should
we
do
looking
in
Bellarmine
?
if
there
were
any
thing
for
your
aduantage
,
more
then
that
which
you
haue
alleadged
,
you
might
and
would
haue
made
bould
with
it
,
as
you
do
generally
in
all
your
answeres
.
Bellarmine
there
tels
vs
a
storie
of
the
mislikers
of
Images
,
but
he
neither
begins
where
●e
should
,
and
dissents
without
any
sufficient
reason
,
from
Alphonsus
a
Castro
,
and
maketh
that
seauenth
Councell
his
chiefest
bulwarke
.
speaker
D.
B.
P.
I
will
with
one
or
two
testimonies
of
the
auncientest
Father●
,
finish
this
controuersie
I
●ctant
.
I●
car
.
de
pass.
Christ
.
Kne●le
downe
and
adore
the
venerable
w●od
of
th●
Crosse.
H●●rome
,
〈◊〉
vita
Paulae
:
She
adored
prostrate
before
the
Crosse
,
as
if
shee
had
se●●e
Christ
hanging
on
it
.
Basil
agai●st
J●lian
cited
,
Act.
2.
Synod
.
7.
I
honour
the
historie
of
the
Images
,
and
doe
properly
worship
them
.
Finally
,
in
the
7.
general
Councell
holden
900.
yeeres
past
,
they
are
condemned
of
heresie
,
that
denie
the
vse
and
worshipping
of
holy
Images
.
speaker
A.
W.
Lactantius
,
though
he
were
an
ancient
Christian
,
was
not
diuine
;
and
in
these
verses
(
if
they
be
his
)
he
sheweth
himselfe
liker
a
light
Poet
then
a
graue
writer
;
whose
authority
should
be
taken
in
so
great
a
matter
.
Ierom
reporteth
what
Paula
did
in
Ierusalem
.
For
which
he
that
well
considereth
what
it
was
,
may
find
more
cause
to
commend
her
zeale
,
then
to
like
of
her
actions
.
She
went
into
the
Sepulcher
,
and
kist
the
stone
of
his
resurrection
,
which
the
Angell
had
remoued
from
the
doore
of
the
Tombe
;
The
place
of
his
bodie
,
where
the
Lord
had
lien
,
as
if
she
had
thirsted
for
the
desired
waters
,
she
lickt
with
her
faithfull
tongue
.
who
sees
not
more
zeale
then
knowledge
,
in
this
behauiour
?
Neither
P●ter
,
nor
Iohn
,
nor
any
of
the
Disciples
,
are
reported
to
haue
done
any
such
thing
,
though
they
came
to
the
graue
by
and
by
after
our
Sauiours
resurrection
.
Was
she
more
deuout
?
no
,
but
more
ignorant
,
and
passionat
.
This
testimony
of
Basil
is
no
where
to
be
found
,
but
in
this
Councell
,
which
was
packed
for
the
nonst
to
confirme
Idolatrous
Image
worshippers
.
I
shewed
the
like
practise
of
the
Councell
before
,
concerning
other
writers
.
Now
for
a
conclusion
of
this
point
,
I
will
briefly
note
the
beginning
of
Images
among
the
Christians
,
and
speake
a
little
of
that
seauenth
Councell
so
often
alleadged
against
vs
.
The
first
vse
of
any
Images
,
after
our
Sauiours
ascension
,
was
brought
in
by
Simon
the
Sorcerer
,
who
was
also
the
first
,
and
principall
Heretik
.
Of
whom
[
](A15735-e128990-b)g
g
Theodore●
.
haerer
.
lib.
〈◊〉
princip.
Theodoret
and
[
](A15735-e129010-b)h
h
August
.
d●
haeres
.
cap.
1.
Austin
write
,
that
he
gaue
his
owne
,
and
his
strumpet
Selenes
Images
to
his
followers
,
to
be
worshipped
by
them
.
After
him
,
one
[
](A15735-e129040-b)i
i
August
.
ibid.
cap.
7.
Marcellina
,
of
the
sect
(
as
it
is
said
)
of
the
Carpocratians
,
worshipped
the
Images
of
Iesus
,
Paul
,
Homer
,
and
Pythagoras
.
The
Gnosticks
presently
after
her
,
worshipped
the
Images
of
Christ
,
and
are
condemned
for
it
by
[
](A15735-e129100-b)k
k
Irenae
.
lib.
1.
cap.
23.
24.
Irenaeus
.
They
haue
painted
Images
(
saith
[
](A15735-e129120-b)l
l
Epipha
.
lib.
〈◊〉
.
●om.
2.
haeres.
27.
Epiphanius
of
Carpocrates
,
and
the
Gnosticks
)
which
they
say
are
the
Images
of
Iesus
,
and
that
they
were
made
vnder
Pontius
Pilate
,
while
our
Sauiour
liued
:
but
they
keepe
these
Images
secret
yet
(
as
he
obserueth
)
they
worshipped
those
Images
.
Amongst
true
Christians
the
beginning
of
Images
may
wel
be
thought
to
haue
bin
such
,
as
[
](A15735-e129170-b)m
m
Euseb.
hist.
lib.
7.
cap.
17.
Eusebius
guesseth
it
was
,
namely
an
imitation
of
the
Gentiles
,
who
vsed
to
make
and
keepe
the
Images
of
them
,
by
whom
they
had
receiued
any
speciall
good
.
Yea
the
Gentiles
,
being
newly
conuerted
,
could
not
by
and
by
be
weaned
from
all
vse
of
Images
,
more
then
from
other
superstitions
.
It
was
necessary
(
saith
[
](A15735-e129210-b)n
n
Tertull.
d●●oro
.
militis
.
Tertullian
)
in
former
times
,
to
yeeld
many
things
to
the
Christians
,
who
(
for
the
most
part
)
were
conuerted
from
Paganisme
to
religion
,
when
they
were
old
,
and
so
could
hardlie
leaue
those
things
,
to
which
all
their
life
time
they
had
bin
accustomed
,
But
as
yet
they
had
no
Churches
,
nor
vse
of
Images
,
in
their
assemblies
.
That
seemes
to
haue
growen
by
the
[
](A15735-e129230-b)o
o
Basil.
in
orat
.
de
Ba●laam
Ma●●yre
.
painting
of
the
histories
of
Martyrs
in
tables
,
and
setting
them
vp
in
Churches
.
Which
aduantage
the
Deuill
,
that
alwaies
watcheth
his
oportunitie
,
to
bring
in
Idolatry
by
little
and
little
,
greedilie
apprehended
and
followed
,
and
at
the
last
brought
to
such
a
height
,
that
the
[
](A15735-e129240-b)p
p
Leo
3.
Isau●…cus
.
Emperour
Leo
,
the
third
surnamed
Isaurius
,
was
faine
to
call
a
[
](A15735-e129270-b)q
q
Concil.
Constantinop
.
anno
729.
Councell
at
Constantinople
,
about
the
yeere
729.
wherein
it
was
decreed
,
that
the
Images
should
be
pulled
downe
.
This
Gregorie
the
second
Bishop
of
Rome
,
who
some
13.
yeeres
before
had
caused
Images
to
be
allowed
in
a
[
](A15735-e129290-b)r
r
Concil.
Roman
.
sub
Cregor
.
2.
Councell
at
Rome
,
tooke
very
hainously
;
and
so
much
the
rather
because
the
Emperour
had
required
obedience
of
the
Latin
Church
,
to
the
decrees
past
in
that
Councell
at
Constantinople
.
But
the
Bishop
was
so
farre
from
yeelding
obedience
,
that
he
tooke
this
commandement
of
the
Emperour
,
as
an
occasion
to
withdraw
his
allegeance
from
his
Soueraigne
,
and
seized
into
his
hands
all
the
authoritie
,
that
was
yet
remaining
to
the
Empire
in
Italie
.
This
contention
,
after
the
death
of
Leo
,
grew
more
hot
;
in
so
much
that
his
sonne
Constantine
Copronymus
,
to
make
some
good
end
of
the
matter
,
assembled
another
[
](A15735-e129320-b)s
s
Concil.
Constantinop
.
sep●imum
sub
Constantino
Coprony
mo
.
Councell
at
Constantinople
,
about
the
yeere
755.
which
he
calleth
the
seauenth
general
Councel
,
where
there
were
present
308.
Bishops
,
and
wherein
Images
were
again
condemned
.
About
some
34.
yeeres
after
,
[
](A15735-e129340-b)t
t
Jrene
;
widow
to
the
Emperour
Leo
4.
Irene
daughter
to
a
King
of
the
Tartars
,
and
widow
to
the
Emperour
Leo
the
4.
(
a
Pagan
by
birth
,
and
little
better
in
religion
)
during
the
nonage
of
her
sonne
Constantine
,
called
a
Councell
at
Constantinople
,
wherein
a
great
number
of
Bishops
maintained
by
the
word
of
God
,
that
Images
ought
to
bee
abolished
.
Which
the
Empresse
perceiuing
,
found
meanes
to
break
vp
the
Councill
;
and
afterwards
appointed
another
again
the
next
yeere
at
[
](A15735-e129380-b)u
u
Concil.
se●●nd
.
Nicen.
〈◊〉
●rene
.
Nice
in
Bythinia
:
wherein
it
was
decreed
,
that
Images
should
bee
worshipped
,
and
that
Councill
of
Nice
should
be
counted
the
seuenth
generall
Councell
,
and
not
the
other
,
which
had
been
held
before
at
Constantinople
against
Images
.
This
is
that
seauenth
Councell
which
our
Papists
so
magnifie
;
and
it
passeth
vnder
the
name
of
that
famous
Councell
of
Nice
,
wherein
Arius
was
condemned
,
euery
man
not
knowing
,
that
this
was
a
second
Councell
betwixt
three
and
foure
hundred
yeere
after
the
former
.
But
that
all
men
may
be
the
better
able
to
iudge
of
this
foresaid
Councell
,
let
me
propound
the
speeches
of
some
of
the
Bishops
on
the
behalfe
of
Images
.
[
](A15735-e129400-b)x
x
Carol.
Magnus
de
imag.
lib.
3.
cap.
17.
I
receiue
and
embrace
honorablie
(
saith
Constantine
Bishop
of
Constans
in
Cyprus
)
holy
and
reuerend
Images
,
according
to
the
seruice
of
adoration
,
which
I
performe
to
the
Consubstantiall
and
life
giuing
Trinitie
:
And
them
that
do
not
so
thinke
,
nor
glorifie
them
,
I
separate
from
the
Catholike
and
Apostolicall
Church
,
and
lay
them
vnder
the
Cursse
,
and
ioyne
them
with
such
as
haue
denied
the
Incarnation
of
Christ
our
God
,
for
our
saluation
.
[
](A15735-e129440-b)y
y
Ioan.
Oriental
.
legatus
in
Concil.
Nicen
.
2.
Act.
4.
The
holy
Father
hath
said
plainly
,
that
the
Image
of
the
King
is
called
the
King
,
and
yet
there
are
not
two
Kings
:
so
that
it
is
cleere
that
he
which
shall
adore
the
Image
,
and
say
it
is
Christ
,
sinnes
not
.
The
most
holy
Patriarke
,
[
](A15735-e129460-b)z
z
Tharasius
i●
cod
.
Concil.
Act.
3.
Tharasius
said
,
let
vs
obserue
that
the
old
Scripture
●ad
signes
,
and
that
out
of
it
the
new
hathtaken
Cherubins
of
glorie
,
shaddowing
the
propitiatory
.
The
holie
Synode
answered
very
well
Sir
,
so
is
the
truth
.
The
most
holy
Patriarke
said
;
if
the
old
Scripture
had
Cherubins
shadowing
the
Propitiatorie
,
we
also
will
haue
the
Images
of
Iesus
Christ
,
and
of
the
holy
mother
of
God
,
and
of
the
Saints
shadowing
our
Altars
.
[
](A15735-e129480-b)a
a
Theodosius
apud
.
Carol.
Magn.
lib.
2.
cap.
6.
Theodosius
Bishop
of
Ancyra
said
,
whatsoeuer
things
are
written
,
are
written
for
our
learning
;
therfore
the
holy
Images
and
Pictures
grauen
,
and
painted
,
are
painted
and
set
vp
for
our
learning
,
zeale
,
and
example
.
[
](A15735-e129510-b)b
b
Elias
apud
Carol.
vbi
supra
.
Elias
the
most
holy
Bishop
of
Creet
,
said
,
According
to
the
most
reuerend
letters
of
Adrian
,
most
holy
Pope
of
old
Rome
,
I
confesse
and
hold
Images
to
be
holy
and
worthy
of
worship
,
neuer
laying
them
away
,
but
adoring
them
perfectly
;
them
that
confesse
otherwise
,
I
accursse
.
The
othet
most
holy
Bishops
and
venerable
Monkes
cried
out
;
[
](A15735-e129540-b)c
c
Concil.
Ni●
cen.
2.
Act.
3.
And
we
all
together
receiue
,
and
embrace
,
and
adore
Images
,
with
very
great
honour
.
[
](A15735-e129560-b)d
d
Concil.
eod.
Act.
2.
Stauratius
Bishop
of
Chalcedon
said
,
I
receiue
,
embrace
,
and
honour
Images
,
as
being
the
pledges
of
my
saluation
.
[
](A15735-e129590-b)e
e
Ibid.
Peter
Bishop
of
Nichor
said
,
I
receiue
venerable
Images
,
and
adore
them
,
and
will
alwaies
teach
the
doctrine
,
that
I
may
one
day
giue
account
to
God
our
Iudge
,
in
the
world
to
come
.
[
](A15735-e129620-b)f
f
Act.
4.
Iohn
the
most
religious
Priest
,
Lieue-tenant
of
the
Apostolike
thrones
said
.
Therefore
an
Image
is
greater
then
prayer
.
And
this
is
come
to
passe
by
the
prouidence
of
God
,
for
ignorant
mens
sakes
.
[
](A15735-e129650-b)g
g
Act.
1.
The
same
man
counteth
the
denying
of
worship
to
Images
,
the
worst
of
all
heresies
,
as
that
which
ouerthrowes
the
gouernment
of
our
Sauiours
house
.
I
forbeare
to
set
downe
their
reasons
which
are
taken
from
Tradition
,
miracles
,
and
some
places
of
Scripture
so
ridiculously
applied
,
that
it
is
little
better
then
blasphemie
to
make
the
holy
Ghost
president
of
so
Idolatrous
and
sottish
a
Councell
.
[
](A15735-e129670-b)h
h
Bergomensis
lib.
10.
Centur.
8.
cap.
9.
col.
629.
Constantine
hauing
subscribed
to
this
Councell
by
his
mothers
perswasion
and
example
in
his
none-age
;
after
he
came
to
yeeres
of
discretion
,
and
his
owne
gouernment
,
by
the
aduise
of
diuers
learned
men
,
repealed
the
decrees
of
it
concerning
Images
;
and
ere
long
after
tooke
the
whole
sway
of
the
Empire
from
his
mother
(
who
had
vsurped
it
as
protectrix
)
into
his
owne
hands
,
which
dealing
of
his
did
incense
the
ambitious
,
and
idolatrous
woman
,
[
](A15735-e129690-b)i
i
Zonar
.
tom.
3.
Paul
Diacon
.
lib.
23.
Sigebert
.
Anno
798.
that
shee
caused
certaine
traitours
,
first
to
plucke
out
his
eyes
;
and
afterward
to
murder
him
:
yea
so
great
was
her
malice
and
feare
,
that
shee
ceased
not
,
till
shee
had
made
his
sonnes
her
grand-childrens
,
or
neuewes
eyes
to
be
pulled
out
also
:
such
an
author
,
and
patrones
had
that
Idolatrous
and
wicked
Councell
;
the
chiefe
foundation
of
Popish
Images
.
Such
as
it
was
notwithstanding
,
the
decrees
of
it
were
sent
by
Pope
Adrian
the
first
to
the
Emperour
Charlemaine
,
that
he
might
allow
of
them
:
But
he
held
another
[
](A15735-e129720-b)k
k
Concil.
Francofor
.
sub
Carolo
Magn.
Councell
at
Franckfort
;
wherin
it
was
concluded
,
that
the
second
Councell
of
Nice
,
whereof
we
haue
spoken
,
should
not
be
held
either
for
generall
,
or
for
the
seauenth
,
or
for
a
thing
of
any
worth
.
The
decrees
of
that
Councell
condemning
Images
,
were
by
this
repealed
,
and
a
book
written
by
expresse
commandement
of
the
Councell
of
Franckfort
,
and
published
in
the
name
of
Charlemaine
,
in
which
,
as
the
Councell
of
Constantinople
is
reproued
,
for
taking
away
all
vse
of
Images
,
euen
for
history
and
memory
:
so
that
second
Councell
of
Nice
is
particularly
confuted
and
condemned
.
The
like
entertainment
found
the
decrees
of
that
Councell
,
amongst
our
countri-men
here
in
England
,
as
you
shall
see
by
the
testimony
of
a
Monke
,
that
writ
300.
yeeres
agoe
.
The
[
](A15735-e129750-b)l
l
Anno
795.
Mathae
.
Westmonast
.
same
yeere
(
saith
Mathew
of
Westminster
)
Charles
King
of
the
French-men
sent
into
Britaine
[
](A15735-e129790-b)m
m
Librum
Synodalem
.
a
booke
of
decrees
,
wherin
many
things
were
found
contrary
to
the
true
faith
,
and
that
especially
,
that
it
was
determined
by
the
ioynt
consent
of
almost
all
the
Doctors
of
the
East
,
That
Images
are
to
be
adored
,
which
the
Catholike
Church
vtterly
detests
.
Against
this
,
Albinus
writ
an
Epistle
wonderfully
endited
,
according
to
the
authority
of
the
holy
Scriptures
●●d
carried
together
with
that
booke
of
decrees
to
the
King
of
Fr●…ce
in
the
name
of
the
Bishops
and
Nobles
.
Yet
was
not
this
Councell
of
Franckfort
,
nor
the
Epistle
written
by
Albinus
,
nor
the
booke
set
out
in
Charlemaines
name
of
sufficient
strength
to
stop
the
course
of
Idolatry
,
so
violent
it
is
where
it
finds
any
way
made
for
it
,
whereupon
[
](A15735-e129840-b)n
n
Claudius
Taurinens
.
Episc.
Claudius
Bishop
of
Turin
hauing
bin
brought
vp
and
preferred
by
Charlemaine
,
opposed
himselfe
by
writing
afresh
against
it
,
and
(
as
[
](A15735-e129870-b)o
o
Ionas
Aurelianens
.
Epist.
Ionas
Bishop
of
Orleans
saith
,
who
writ
against
him
)
proceeded
farther
to
cast
them
out
of
all
the
Churches
of
his
dioces
.
This
opinion
and
fact
of
his
,
Ionas
writ
against
,
yet
so
,
as
that
he
wholy
agreed
with
him
about
the
vnlawfulnes
of
adoring
Images
against
the
second
Councell
of
Nice
.
But
in
the
East
the
quarrels
about
Images
were
more
hot
and
dangerous
,
[
](A15735-e129900-b)p
p
Synod
.
Parisiens
.
pag.
8.
which
mooued
the
Emperours
Michaell
and
Theophilus
,
to
send
their
Embassadors
into
France
to
the
Emperour
Lewis
[
](A15735-e129940-b)q
q
Le
debon
naire
.
the
curteous
,
sonne
of
Charlemaine
about
the
yeare
823
,
to
signifie
to
him
,
that
the
superstitious
abuse
of
Images
in
their
dominions
,
had
made
them
assemble
a
Councell
about
the
matter
,
in
which
it
was
decreed
,
that
they
should
not
be
worshipped
with
incense
,
lights
,
kneeling
prayers
,
songs
and
seruice
before
them
,
all
which
notwithstanding
,
that
some
of
their
clergy
refusing
to
yeeld
obedience
,
had
withdrawne
themselues
to
the
Pope
of
old
Rome
,
complaining
to
him
,
and
slandering
the
East
Church
,
that
they
therefore
had
sent
their
Ambassadors
both
to
him
,
and
to
the
Pope
,
for
the
clearing
of
themselues
of
all
such
false
imputations
,
and
that
they
might
vnderstand
what
the
iudgement
of
their
Churches
was
in
those
points
.
Hereupon
Lewis
the
Emperour
called
a
nationall
Councel
at
Paris
the
[
](A15735-e129990-b)r
r
Anno
824.
yere
following
824.
wherein
the
conclusion
was
(
as
in
the
Councell
of
Franckfort
)
against
both
pulling
downe
,
and
worshipping
of
Images
,
as
appeareth
by
an
Epistle
sent
from
the
said
Synode
to
Lewis
and
Lotharius
,
by
two
Bishops
,
Italitgarius
,
and
Flamarius
,
and
according
thereunto
answere
was
returned
to
the
Emperours
Michaell
,
and
Theophilus
.
Thus
much
I
thought
good
to
set
downe
,
as
briefely
as
I
could
,
hee
that
would
reade
of
these
matters
more
at
large
,
may
finde
enough
to
content
him
in
that
excellent
treatise
of
the
[
](A15735-e130060-b)s
s
Plessy
of
the
Masse
.
lib.
2.
cap.
2.
3.
4.
Lord
Plessy
against
the
Masse
,
in
the
second
booke
,
the
second
,
third
,
and
fourth
Chapters
.
The
iudgement
of
all
these
matters
I
leaue
to
all
men
whatsoeuer
,
that
will
vouchsafe
to
waigh
things
by
the
Ballance
of
the
Sanctuary
,
with
the
hand
of
true
reason
.
Others
,
that
had
rather
beleeue
what
is
told
them
,
then
try
that
they
beleeue
,
I
commit
and
commend
to
the
mercy
of
God
.
Whom
I
beseech
,
according
to
his
good
pleasure
,
to
enlighten
our
hearts
,
and
incline
our
affections
euery
day
more
and
more
,
that
we
may
discerne
and
acknowledge
his
most
holy
truth
,
to
his
glory
,
the
good
of
his
Church
,
and
our
owne
euerlasting
saluation
,
through
his
Sonne
Iesus
Christ
.
To
whom
with
the
Father
,
and
holy
Spirit
,
one
God
,
immortall
,
inuisible
,
and
only
wise
,
be
all
glorie
,
power
,
obedience
,
and
thanksgiuing
for
euer
and
euer
,
Amen
.
FINIS
.