CERTAINE
PRAELECTIONS
OF
(
THAT
WORTHY
DEFENDER
OF
the
Christian
Faith
)
Hiero.
Zanchiv●
,
●pon
these
words
,
1.
Ioh.
2.
18.
Little
Childr●●
it
is
the
last
time
.
BECAVSE
this
present
place
doth
seem
to
require
that
I
speak
somewhat
of
the
end
of
the
world
(
for
such
as
haue
written
of
the
end
of
the
World
,
doe
make
allegation
euen
of
this
Text
)
and
this
question
hath
and
doth
at
this
day
put
many
to
bus●●●s
:
therfore
I
will
b●i●●●y
make
manifest
what
my
sentence
is
touching
the
same
.
And
this
question
verily
I
will
clearely
discusse
in
sixe
capitall
〈◊〉
▪
The
first
shall
be
,
Whether
this
World
finally
shall
come
to
an
end
.
The
next
,
Whether
wee
may
certainely
know
it
.
The
third
,
Whether
a
Christian
man
may
lawfully
search
out
when
this
end
of
the
World
,
and
the
returne
of
the
Lord
Christ
shal
be
▪
Fourthly
,
what
might
be
the
reason
,
why
the
Lord
neither
formerly
would
,
nor
yet
will
,
haue
vs
know
this
time
.
Fiftly
,
What
be
the
signe
precedent
of
the
end
of
this
World
;
and
whether
from
them
wee
may
designe
the
certaine
time
wherein
the
Lord
will
come
.
〈◊〉
si●t
,
touching
the
duties
of
a
Christian
in
thi●
controuersie
,
concerning
the
end
of
the
World
.
As
touching
the
first
〈◊〉
point
▪
Three
sorts
of
〈◊〉
haue
d●nied
that
this
world
shall
haue
an
end
.
The
first
were
the
Philosoph●rs
▪
chiefly
the
P●r●patecia●s
;
for
these
were
of
opinion
,
That
thi●
World
neither
eue●
had
beginning
,
nor
euer
should
haue
endi●g
▪
and
therefore
Mankinde
,
as
euen
at
this
present
,
so
in
the
same
tenour
and
course
,
perpetually
to
liue
in
the
World
.
But
this
crue
therefore
held
this
opinion
,
for
that
being
destitute
of
the
light
of
the
word
of
God
,
in
the
inquisition
of
the
truth
they
were
led
onely
by
the
blinde
wisedome
of
the
flesh
,
for
,
the
naturall
man
doth
not
perceiue
the
things
that
are
of
God
:
and
to
refute
their
reasons
it
is
not
worth
the
labour
,
for
wee
haue
nothing
to
doe
with
those
Philosophers
.
Others
,
who
deny
that
this
world
shall
once
haue
an
end
,
are
certaine
Atheists
,
and
mockers
of
things
diuine
;
of
whom
Peter
,
This
know
first
,
that
in
the
last
dayes
shall
come
mo●kers
,
which
will
walke
after
their
owne
lusts
,
and
say
,
where
is
the
promise
of
h●●
comming
?
For
since
the
Fathers
dy●d
,
all
things
continue
alike
from
the
beginning
of
the
Creation
.
But
th●se
mens
blindnes
,
or
madnes
rather
,
is
refelled
by
the
(
euident
)
certaintie
of
the
word
of
God
.
S.
Augustine
t●m.
2.
ep.
42.
ad
fratres
Mandarenses
doth
thus
dispute
.
Al
other
things
which
the
Holy
Spirit
in
th●
Scriptures
by
praediction
foretold
,
came
to
passe
accordingly
;
as
the
first
comming
of
Christ
;
the
destruction
of
Hierusalem
:
And
the
same
Spirit
in
like
manner
hath
foretold
of
the
future
end
of
this
world
,
&
of
Christs
second
comming
:
Therfore
certainely
it
shall
come
to
passe
.
The
argument
indeed
of
these
mockers
doth
Peter
thus
con●ute
.
ver.
5.
For
this
they
willingly
know
not
,
that
the
heauens
were
of
old
,
and
the
earth
that
was
of
the
water
,
and
by
the
wa●●●
▪
by
the
word
of
God
.
ver.
6.
Wherefore
the
world
that
then
was
,
perished
,
●uerflowed
with
the
water
.
ver.
7.
But
the
heau●ns
and
earth
which
are
〈◊〉
,
a●●
kept
by●he
same
word
in
store
,
and
reserued
vnto
●ire
against
the
day
of
condemnation
,
and
of
the
destruction
of
vngodly
●en
.
Thus
much
Peter
.
The
meaning
of
which
words
I
wil
make
plaine
,
because
those
mocking
spirits
doe
endeuour
from
the
continuing
state
of
the
world
,
to
proue
the
perpetuitie
thereof
,
and
doe
deride
the
word
of
God
;
Peter
doth
ouerthrowe
their
argumentation
by
this
reason
.
The
world
,
as
by
the
word
of
God
it
was
of
the
waters
,
and
by
the
waters
;
so
also
by
the
same
word
of
God
,
when
indeede
it
seemed
so
good
vnto
the
Lord
,
being
drowned
with
the
same
waters
it
perished
and
came
to
an
end
;
and
after
by
the
same
word
of
God
it
was
restored
againe
.
This
Historie
was
most
apparent
,
and
a
thing
most
famous
,
and
of
most
certaintie
vnto
the
whole
World
.
Therfore
by
the
same
Word
of
God
,
as
in
the
first
turne
by
water
,
so
secondarily
by
fire
,
when
it
shall
so
please
the
Lord
,
it
may
bee
dissolued
,
and
haue
an
end
.
The
Lord
foretold
the
future
end
of
the
world
,
and
that
himselfe
would
come
the
second
time
:
therefore
this
World
must
haue
an
end
,
and
the
Lord
will
come
.
For
now
are
reserued
these
Heauens
and
Earth
vnto
fire
for
the
day
of
iudgement
and
perdition
of
the
vngodly
:
wherefore
from
the
continuing
state
of
the
world
the
consequence
holdeth
not
;
That
the
world
is
vncorruptible
and
shall
neuer
haue
end
.
For
that
also
before
the
Flood
it
lasted
long
,
and
yet
after
(
for
all
that
)
perished
,
and
euen
by
such
things
as
from
whom
it
had
it
originall
,
and
was
supported
,
(
that
is
)
by
the
waters
;
so
by
fire
,
an
other
Element
of
the
World
,
the
same
world
shall
be
destroyed
.
The
third
sort
who
vouch
the
perpetuity
of
the
world
,
are
some
,
who
are
neither
absolute
Philosophers
which
are
destitute
of
the
sacred
writings
,
neither
yet
scoffers
and
contemners
of
celestiall
things
,
but
both
men
fearing
God
,
and
most
expert
of
holy
writ
;
of
which
kind
amongst
others
,
was
Philo
Iudaeus
.
Hee
left
a
boòke
written
with
this
Title
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●
Of
the
corruptible
state
of
the
world
:
in
which
treatise
he
laboureth
to
make
good
,
by
sundry
arguments
,
that
the
world
is
incorruptible
,
But
if
Philo
had
(
in
this
sence
)
vnderstood
the
world
to
bee
incorruptible
,
for
that
neither
it
should
vtterly
be
dissolued
into
nothing
,
nor
yet
changed
into
a
worse
estate
,
we
likewise
would
haue
condiscended
vnto
him
.
For
we
likewise
acknowledge
out
of
the
word
of
God
the
renouation
of
the
world
,
and
in
the
future
a
new
Heauen
and
a
new
Earth
.
And
so
certainely
seemeth
Philo
to
haue
holden
by
his
explanation
,
whereby
he
declareth
what
he
meant
by
the
name
of
corruption
:
For
thus
he
holdeth
in
the
entrance
of
his
booke
pag.
645.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
For
corruption
is
called
an
exchange
into
a
better
state
.
It
is
likewise
called
the
totall
extinguishing
of
a
thing
in
being
,
which
then
necessarily
is
termed
a
thing
without
existence
,
For
as
of
nothing
nothing
is
made
(
that
is
naturally
)
so
neither
can
nothing
be
dissolued
into
nothing
.
Philo
had
read
the
Psalmes
and
Prophets
who
writ
of
this
matter
:
but
if
he
followed
any
other
●e●s●
,
the
godly
Christians
,
doe
not
accord
with
him
.
For
the
testimonies
of
Scripture
are
most
cleare
touching
the
end
of
the
world
Psal.
102
,
In
the
beginning
thou
l●●ds●
the
foundation
of
the
Earth
and
the
Heauens
are
the
worke
of
thy
handes
:
they
shall
peris●
,
but
thou
endur●st
,
they
〈◊〉
shall
wax●
old
as
doth
a
garment
,
and
as
a
v●stimen
▪
thou
shalt
charge
th●●
,
and
they
shall
be
changed
,
but
thou
art
the
same
and
thy
yeares
shall
not
faile
▪
Mat.
5.
Til
Heauen
and
Earth
shall
passe
away
,
one
iot
or
title
shall
not
p●rish
of
thy
la●
.
2.
Pet.
3.
That
day
of
the
Lord
shal
come
as
a
thi●fe
in
the
night
,
wherein
the
Heauens
shall
passe
away
with
a
noyse
,
the
Elements
shal
melt
away
with
fire
,
and
the
Earth
and
all
thinges
therein
shal
be
burned
.
Againe
▪
the
Heauens
by
burning
shal
be
dissolued
,
and
the
Elements
shal
melt
away
with
heat
;
but
we
looke
for
new
Heauens
and
a
new
Earth
,
according
to
his
promise
.
Thus
Saint
Peter
.
Therefore
this
first
Capitall
poynt
is
to
be
vouched
,
That
this
world
(
as
in
case
now
it
is
)
shall
finally
come
to
an
end
,
(
that
is
)
be
changed
into
a
better
condition
,
and
God
only
to
be
vtterly
voyd
of
all
variablenes
or
change
.
To
what
purpose
then
tendeth
this
doctrine
?
S
●
.
Peter
teacheth
.
2.
Eph.
3.
Seeing
(
saith
hee
)
all
these
things
shal
be
dissolued
,
what
manner
of
men
ought
we
to
be
in
holy
conuersation
,
and
duty
of
piety
,
expecting
and
ha●ting
vnto
the
comming
of
the
day
of
the
Lord
.
The
Argument
is
this
in
effect
.
The
Heauen
and
Earth
shall
bee
renewed
at
the
comming
of
Christ
:
How
much
more
therefore
ought
we
to
be
renewed
,
who
presse
on
to
meet
Christ
at
his
comming
?
Therefore
we
are
to
endeauour
for
a
perpetuall
renouation
,
and
to
adhere
in
heart
to
God
onely
,
who
alone
is
vtterly
vnchangeable
:
as
for
other
thinges
,
they
ought
to
be
had
in
contempt
,
because
they
all
shal
bee
changed
,
and
shall
all
finally
haue
an
end
.
For
this
purpose
out
Apostle
made
mention
first
of
the
vanity
of
this
world
;
then
he
added
,
Now
are
the
last
times
,
that
is
,
where
in
is
instant
the
comming
of
the
Lord
Christ
.
And
why
these
things
that
contemning
the
world
,
and
then
auoyding
those
Antichrists
,
we
being
fortified
in
the
Apostles
doctrine
,
might
watch
and
liue
sobe●●y
and
iustly
,
alwayes
prepared
to
go
meet
Christ
at
his
comming
.
The
second
Capitall
poynt
is
;
whether
we
can
attaine
to
know
when
the
end
of
the
world
shall
be
?
It
is
a
case
manifest
whether
wee
be
all
led
with
a
desire
to
know
when
the
end
of
the
world
shall
be
.
For
this
affection
euen
the
Saintes
were
taken
withall
,
the
Prophets
and
Apostles
.
Of
Daniel
it
is
manifest
in
Cap.
12.
After
that
he
heard
of
the
Angell
,
that
is
,
of
Christ
,
touching
Antichrist
,
and
what
thinges
should
be
accomplished
in
the
end
of
the
World
,
hee
asked
the
Lord
,
saying
verse
.
8.
O
Lord
what
shall
be
the
●●d
of
these
things
?
as
for
the
Apostles
,
it
apeareth
Mat.
24.
Act.
●
.
Lord
,
when
shal
these
thinges
be
?
Therefore
it
is
a
naturall
inclination
in
all
to
desire
the
knowledge
of
thinges
to
come
;
specially
when
the
end
of
the
world
shall
be
:
Now
the
question
is
whether
this
can
be
knowne
of
vs
?
The
Lord
Iesus
taught
that
it
no
way
can
be
knowne
,
when
he
said
,
Of
that
day
&
that
houre
no
man
knoweth
,
no
,
not
the
Angels
of
Heauen
,
but
the
father
onely
knoweth
;
that
is
,
the
certaine
time
,
wherein
these
thinges
,
by
me
foretold
to
you
,
shal
come
to
passe
,
the
father
only
knoweth
,
yet
in
all
ages
there
haue
beene
some
,
and
that
in
the
Church
of
Christ
,
who
haue
giuen
out
it
might
be
knowne
,
some
indeed
certainely
,
and
they
haue
presumed
to
determine
therevpon
a
certaine
number
of
yeares
,
(
such
is
mans
presumption
)
from
the
first
vnto
the
second
comming
of
Christ
;
others
probably
and
in
such
sort
,
as
that
in
searching
this
time
they
did
contend
,
that
no
great
error
could
follow
,
and
therefore
they
vsed
sundry
coniectures
,
whereby
they
assayed
to
determine
,
in
some
fort
,
how
much
time
as
yet
remained
vntill
the
next
comming
of
Christ
.
Although
verily
there
be
great
difference
betweene
the
●●merity
of
the
one
sort
▪
and
curiosity
of
the
other
;
yet
as
the
one
is
vtterly
to
be
disprooued
and
condemned
,
so
the
other
(
for
my
part
)
I
cannot
giue
approbation
vnto
.
For
true
p●ety
requireth
that
we
bee
certaine
indeed
that
the
end
of
the
world
shall
bee
,
and
that
the
Lord
will
come
,
but
when
that
is
,
what
either
day
,
or
moneth
,
or
yeare
,
or
age
,
both
it
shall
be
and
hee
shall
come
,
we
must
of
necessity
confesse
ingenuously
our
ignorance
,
and
that
by
no
meanes
it
can
be
knowne
according
to
the
doctrine
of
Christ
.
And
therefore
according
to
the
Commandement
of
Christ
,
let
vs
watch
and
pray
,
expecting
daily
and
hourly
our
Lord
Iesus
Christ
,
being
alwayes
prepared
with
our
lampes
burning
with
the
light
of
faith
,
and
filled
with
the
oyle
of
good
workes
to
goe
out
to
meet
him
.
But
let
vs
now
consider
what
haue
beene
the
iudgements
of
men
touching
the
time
of
the
end
of
the
world
,
and
the
comming
of
the
Lord
.
In
the
times
of
the
Apostles
,
some
there
were
who
said
;
although
the
day
and
hower
of
the
Lords
comming
could
not
be
knowne
,
yet
that
the
day
of
the
Lord
and
end
of
the
world
could
not
at
that
time
be
far
off
;
others
,
that
this
was
newly
reuealed
;
others
said
,
that
this
was
the
Apostles
doctrine
;
others
did
endeuour
to
perswade
this
by
reasons
and
coniectures
:
but
the
Apostle
did
surprise
such
;
saying
,
I
beseech
you
euen
by
the
comming
of
our
Lord
Iesus
Christ
,
and
by
our
assembling
to
him
that
yee
bee
not
suddenly
mooued
from
your
minde
,
nor
troubled
,
neither
by
spirit
,
nor
by
word
,
nor
by
letter
,
as
it
were
from
vs
,
as
though
the
day
of
Christ
were
at
hand
.
The
Apostle
teacheth
that
these
Impostors
vsed
three
practises
for
perswasion
,
that
the
Lords
day
was
hard
at
hand
:
First
,
Reuelations
,
for
that
they
certainely
know
this
by
the
spirit
of
Reuelation
:
Secondly
,
reasons
and
coniectures
;
therfore
he
saith
,
or
by
w●●●
:
Thirdly
,
counterfet
letters
and
testimonies
of
the
Apostle
.
But
what
saith
the
Apostle
?
that
yee
be
not
suddenly
moued
away
,
as
though
the
day
of
the
Lord
were
at
hand
,
for
that
vnlesse
〈◊〉
departure
come
first
,
&c.
hee
taught
that
first
there
must
be
a
generall
Apostasie
,
or
(
as
others
will
haue
it
)
a
defection
of
the
Roman
Empire
,
and
Antichrist
to
bee
reuealed
with
〈◊〉
Kingdome
,
before
the
day
of
the
Lord
shall
come
.
But
how
long
after
the
comming
of
Antichrist
shall
succeed
the
end
of
the
world
,
and
the
day
of
the
Lord
,
100.
1000.
or
moe
yeares
,
the
Apostle
hath
not
taught
:
but
why
?
for
that
neither
himselfe
knew
,
according
to
that
of
that
day
and
houre
&c.
Beholde
Tom.
5.
de
Ciuitate
Dei
.
lib.
18
,
c.
53
,
and
sheweth
how
false
this
was
,
cap.
54.
And
because
after
the
end
of
Christian
Religion
vpon
the
Earth
,
forthwith
an
end
of
the
world
shall
be
;
therfore
some
Christians
,
perswaded
by
this
Oracle
,
were
of
opinion
,
That
after
these
365.
yeares
were
expired
,
presently
the
end
of
the
world
shold
be
.
But
it
is
apparant
,
how
fouly
these
likewise
were
deceiued
.
In
Cyprians
time
,
who
flourished
after
Christ
,
about
the
yeare
250.
it
was
credibly
held
,
that
the
end
of
the
world
was
at
hand
:
this
is
cle●●e
out
of
Cyprians
Epistles
.
And
,
which
is
more
,
in
a
little
Treatise
(
ad
For●●natum
)
in
an
exhortation
to
Marty●dome
,
(
if
it
bee
Cyprians
)
in
the
beginning
pag.
244.
these
words
are
read
:
Six
thousand
yeares
are
〈◊〉
compleat
since
the
Diuell
did
impugne
man
.
Although
the
book
be
not
Cyprians
,
yet
is
it
plaine
,
what
was
the
opinion
held
in
the
Church
,
with
many
,
touching
the
end
of
the
World
,
at
what
time
this
booke
was
published
;
that
is
to
say
,
That
then
were
6000.
yeares
begun
to
bee
accomplished
,
and
so
consequently
,
the
end
of
the
world
instantly
to
draw
neere
.
But
how
fouly
they
also
erred
,
the
thing
it selfe
declareth
.
In
Lactantius
his
time
,
who
was
famous
about
the
yeere
after
the
birth
of
Christ
,
317.
what
opinion
was
maintained
in
the
Church
,
〈◊〉
euident
by
his
Institutions
lib.
7.
cap.
25.
The
whole
expectation
(
saith
he
)
s●●l
.
of
the
end
of
the
World
,
seemeth
not
aboue
the
space
of
200.
yeares
.
In
the
time
of
Augustine
,
Hierome
,
and
such
others
;
that
many
were
of
opinion
the
end
to
be
hard
at
hand
,
appeareth
by
Aug.
his
bookes
.
To.
5.
de
ciuit
.
D●●
.
lib.
18.
c.
53.
he
reporteth
some
to
haue
determined
from
the
Ascension
of
the
Lord
vnto
the
end
of
the
world
400.
yeares
;
others
500.
others
1000.
But
Augustine
doth
de●ide
them
all
,
and
refutes
them
by
the
saying
of
the
Lord
Christ
,
Act.
●
.
It
is
not
yours
to
know
the
seasons
,
which
the
Father
hath
reserued
in
his
owne
power
.
Mat.
24.
Of
that
day
and
hower
&c.
A
certain
Bishop
also
in
Augustins
time
,
by
name
H●sychius
,
did
seeme
to
hold
;
That
although
none
could
know
of
the
day
and
hower
of
the
Lords
comming
,
as
the
Lord
had
●a●d
,
yet
a
set
time
and
space
of
yeares
might
bee
limited
,
from
the
comming
of
Christ
in
the
〈◊〉
,
●ntill
his
second
comming
:
and
therefore
〈◊〉
〈◊〉
Christians
to
finde
out
this
time
.
And
of
this
point
he
writ
to
Augustine
,
To.
2.
Ep.
79.
Besides
other
places
of
Scripture
which
he
abused
for
this
opinion
,
that
place
of
Daniel
,
cap.
9.
of
70.
weekes
,
was
one
.
For
that
place
might
be
vnderstood
of
the
time
intermediate
betweene
the
comming
of
Christ
in
the
flesh
,
and
his
second
comming
:
or
at
least
by
proportion
it
might
be
collected
,
That
as
from
the
time
of
the
formes
prophecy
of
Daniel
vntill
the
first
comming
of
Christ
,
there
went
betweene
70.
weekes
of
yeares
,
so
likewise
from
the
time
of
the
first
comming
vnto
the
second
,
there
should
interpasse
70.
weekes
of
yeeres
.
From
thence
therefore
there
might
be
gathered
the
certaine
time
vntill
the
end
.
But
Augustine
teacheth
,
that
the
place
of
Daniel
can
in
no
wise
be
vnderstood
of
the
second
comming
of
Christ
.
Hee
that
listeth
,
let
him
reade
the
other
Testimonies
of
scripture
which
Hesychius
abused
for
the
〈◊〉
of
his
opinion
:
and
then
let
him
reade
Augustines
answeres
to
the
seuerall
places
,
Epist
,
ad
Hesychium
80.
To
that
which
the
Lord
spake
to
his
Apostles
,
Act.
1.
It
is
not
for
you
to
know
the
times
and
seasons
,
&c.
this
answere
Hesychius
returned
;
That
only
was
spoken
to
the
Apostles
:
for
hee
would
not
haue
them
to
know
,
for
that
hee
would
not
haue
them
witnesses
of
the
consummation
of
the
World
,
but
onely
of
his
Passion
and
Resurrection
;
but
yet
his
will
was
,
that
else
wee
should
acknowledge
the
time
of
the
end
of
the
world
.
And
to
this
effect
he
wrested
euen
that
answere
of
Christ
to
the
Pharisees
,
wherein
hee
reprehended
them
,
saying
;
You
know
how
to
discorne
the
outward
appearance
of
the
skie
▪
but
you
know
not
the
time
of
your
visitation
.
This
Bishop
did
interpret
this
sentence
of
the
time
of
the
second
comming
of
CHRIST
whereas
Christ
spake
of
his
first
comming
.
Summarily
,
Augustine
concludeth
▪
That
by
no
place
of
Scripture
it
can
bee
gathered
,
when
the
time
of
the
end
of
the
world
shall
be
,
or
that
Christians
may
make
inquirie
,
seeing
it
is
written
and
spoken
to
all
,
It
is
not
for
you
to
know
the
times
,
or
that
it
can
be
knowne
of
any
mortall
man
,
seeing
it
is
written
,
Of
that
day
and
houre
,
that
is
,
of
the
Lord
returne
,
no
man
●noweth
.
So
Grogorius
Papa
,
from
the
corrupt
conditions
of
his
time
,
and
the
strange
wonders
seen
in
his
age
,
was
often
accustomed
to
say
;
That
his
Age
was
not
farre
distant
from
the
end
of
the
world
.
But
hee
likewise
was
much
deceiued
.
Now
I
proceed
to
the
men
of
our
owne
Age.
Many
,
and
those
learned
and
religious
men
haue
thought
,
●●though
no
●●t
time
can
be
appointed
betweene
the
first
and
second
time
of
Christ
,
yet
by
probable
co●●●ctures
it
may
(
howsoeuer
)
be
known
and
discerned
.
The
thing
itself
hath
not
yet
declared
,
whether
their
opinion
be
〈◊〉
or
●●
,
but
such
,
as
long
after
succeed
vs
,
shall
vnderstand
whether
these
deuout
&
learned
men
were
erroneously
led
,
yea
or
no.
For
my
part
I
doe
onely
endeauour
to
prooue
,
that
these
coniectures
alledged
by
them
were
very
weake
:
and
so
by
them
that
no
proofe
or
determination
can
bee
made
of
the
end
of
the
world
.
We
will
produce
the
principall
and
examine
them
.
The
first
coniecture
of
these
men
is
taken
from
6000.
yeares
,
wherein
they
say
the
world
shall
endure
.
For
the
Hebrewes
haue
left
written
in
their
bookes
(
specially
in
the
〈◊〉
)
that
this
was
the
praediction
of
Elias
the
Prophet
,
The
world
to
continue
6000.
yeares
:
2000.
vaine
:
2000.
the
Lawe
:
2000.
the
Messiah
:
and
if
any
time
came
short
of
them
,
it
was
wanting
for
our
sinnes
.
Irenaeus
likewise
lib.
5.
cap.
vi●
.
concludeth
,
That
the
world
shall
continue
onely
6000.
yeares
:
and
hee
collected
this
his
commentation
,
not
from
the
Hebrewes
,
but
from
the
proportion
of
sixe
daies
,
wherein
the
world
was
created
,
after
which
six
daies
was
the
Sabboth
,
that
is
,
the
day
of
rest
.
This
indeed
(
saith
he
)
is
both
a
narration
of
things
past
,
and
a
prophesie
of
things
to
come
:
For
one
day
signifieth
a
thousand
yeeres
,
as
the
Scriptures
doe
testifie
;
and
2.
Pet.
3.
One
thousand
yeeres
before
the
Lord
are
as
one
day
.
Therefore
as
the
World
was
consummate
in
the
Creation
thereof
,
within
the
compasse
of
six
daies
,
and
then
Rest
;
so
in
the
end
thereof
it
shall
bee
consummate
within
the
space
of
six
〈◊〉
yeeres
:
then
shall
follow
true
and
perpetuall
rest
▪
Also
Lactant
,
Firmianus
.
it
.
7.
c.
14.
saith
,
That
the
World
shall
bee
consummated
in
the
compasse
of
6000.
yeeres
:
and
he
borrowed
this
opinion
,
together
with
Irenaeus
,
euen
from
one
and
the
same
fountaine
.
Which
said
opinion
touching
the
durance
of
the
World
for
6000.
yeeres
▪
many
(
likewise
)
entertained
of
many
.
wherevpon
also
Gregorius
Papa
.
to
▪
●
.
in
c.
9.
〈◊〉
.
1.
Reg.
col●●●
.
1415.
The
world
(
saith
hee
)
was
created
in
six
daies
,
and
shall
be
determined
in
six
Ages
.
They
adde
further
,
That
the
6000.
yeeres
shall
not
be
fully
complete
:
and
that
(
partly
)
they
confirme
by
the
prophecie
of
Elias
:
partly
by
the
speach
of
Christ
,
Mat.
24.
Vnlesse
those
da●es
should
be
shortened
&c.
For
although
he
there
speake
of
the
ruine
of
Hierusalem
,
yet
likewise
they
contend
that
it
may
be
vnderstood
of
the
time
of
the
consummation
of
the
world
.
Seeing
these
things
stand
so
(
say
they
)
2000.
were
before
the
Law
:
2000.
after
the
law
:
(
and
that
according
to
the
computation
of
the
Hebrewes
)
and
of
2000.
vnder
the
Messiah
,
are
now
run
ouer
1560.
and
there
is
in
remainder
440.
and
of
them
also
some
shall
bee
substracted
,
therefore
that
the
world
cannot
endure
longer
,
at
the
furthest
then
about
400
,
yeeres
.
This
is
their
first
coniecture
.
But
who
may
not
see
how
infirme
it
is
?
First
,
Elias
hi●
prophecie
,
whervpon
they
relye
▪
〈◊〉
not
authenticall
.
Indeede
it
is
auaileable
against
the
Iewes
,
who
doe
admit
that
prediction
,
to
proue
that
the
Messiah
is
come
,
seeing
there
bee
now
run
out
5560.
yeares
,
but
for
demonstration
of
the
end
of
the
world
,
it
auailet●
nothing
at
all
.
Likewise
,
the
ratiocination
of
Irenaeus
,
and
Lactantius
is
too-too
infirme
,
and
feeble
:
therefore
iustly
doth
Augustine
confute
it
.
Besides
,
I
say
,
it
is
against
the
worde
of
God
.
For
the
Lord
saith
▪
That
none
can
(
surely
)
know
when
the
end
of
the
world
shall
be
:
As
for
that
day
,
&c.
If
then
this
their
sentence
touching
6000.
yeares
were
true
,
we
might
easily
know
when
the
end
of
the
world
would
be
:
but
this
were
against
the
word
of
Christ
.
Therefore
this
opinion
of
6000.
yeares
for
the
world
to
endure
,
is
vntrue
.
The
second
coniecture
is
collected
from
the
foure
Monarchies
of
the
world
.
Daniel
2.
&
7.
The
case
thus
standeth
.
The
foure
Monarchies
are
described
,
so
that
one
doth
succeed
another
.
The
first
is
the
Monarchy
of
the
Chal●eans
and
Assyrians
;
the
second
of
the
Persians
;
the
third
of
the
Graecians
;
the
fourth
of
the
Romans
.
Those
foure
Monarchies
beeing
ruinated
,
that
is
,
three
of
them
vtterly
desolate
,
and
the
fourth
,
as
into
seuerall
parts
,
diuided
into
seuerall
Kingdomes
:
Dan.
cap.
7.
prophecieth
,
That
a
little
hor●e
shall
arise
amongst
those
ten
other
former
hornes
.
that
is
,
one
Kingdome
more
potent
and
strong
then
the
rest
,
which
shall
vtter
great
things
&c.
And
when
that
Kingdome
signified
by
one
horne
,
shall
come
to
a
consummate
power
,
so
that
it
will
thinke
it selfe
to
alter
times
and
lawes
,
then
presently
shall
bee
the
iudgement
,
and
Christ
to
raigne
for
euer
.
And
this
horne
which
shall
arise
out
of
the
Roman
Empire
,
they
interpret
to
be
the
Turks
Kingdome
.
Thus
therefore
they
gather
:
Three
Monarchies
are
vtterly
extirpate
▪
the
fourth
Monarchie
also
is
extinct
,
because
it
is
diuided
into
diuers
parts
:
Now
the
horne
(
that
is
)
the
Turkish
Empire
,
began
to
break
out
about
the
time
of
Hera●lius
.
●or
at
that
time
Mahome●
began
to
raigne
;
And
this
Kingdom
of
Turkes
is
now
welnigh
growne
to
the
greatest
height
,
he
preuailleth
against
the
Saints
,
and
in
a
maner
he
doth
make
account
,
that
he
hath
power
to
change
lawes
and
times
:
When
this
shal
come
to
passe
,
then
shall
come
the
Ancient
of
daies
.
Therefore
the
time
is
but
short
vntill
the
second
comming
of
Christ
shall
be
.
My
answere
is
this
.
If
they
vnderstand
,
that
lesse
time
now
remaineth
then
before
,
that
is
most
true
:
If
also
that
which
is
remaining
,
they
shall
affirme
to
be
very
little
,
in
comparison
of
the
eternitie
of
the
Kingdome
of
Christ
,
this
like
wise
wee
will
assen●
vnto
as
most
certainely
true
.
But
if
they
should
vnderstand
a
little
remainder
of
time
to
be
behinde
,
that
is
,
that
there
is
yet
behinde
,
either
a
hundred
,
two
hundred
,
or
three
hundred
yeares
,
&c.
I
say
that
nothing
can
be
concluded
from
these
places
of
Daniel
,
which
are
diuersly
expounded
by
interpreters
.
For
,
that
I
may
follow
the
vsuall
interpretation
;
first
he
describeth
in
the
second
chapter
the
foure
Monarchies
;
and
concerning
the
Empire
of
the
Romans
he
prophecieth
fiue
things
,
first
hee
setteth
out
the
power
thereof
,
That
verily
,
as
iron
,
it
should
surprise
all
other
Kingdomes
:
then
,
the
di●ision
thereof
,
that
is
to
say
,
it
should
be
diuided
in
it self
:
thirdly
,
the
crueltie
and
fiercenesse
thereof
,
that
without
regard
of
consanguinitie
or
alliance
it
should
not
respect
the
bands
thereof
,
by
reason
of
crueltie
;
fourthly
,
the
variable
calamities
and
ruines
,
that
is
,
that
it
should
bee
afflicted
with
sundry
Massacres
,
and
specially
intestine
(
or
homebred
)
dissensions
and
warres
:
Fiftly
,
the
continuance
thereof
,
that
although
being
diuided
into
many
parts
,
as
it
were
●wo
feete
into
ten
fingers
,
it
should
be
broken
in
peeces
,
in
respect
the
●eere
w●re
of
clay
:
yet
because
the
plants
thereof
were
of
iron
,
it
should
endure
euen
to
the
second
comming
of
the
King
of
Heauen
.
But
after
that
Daniel
had
thus
disputed
of
the
Romane
Empire
,
presently
he
adioineth
a
prophecle
of
the
Kingdome
of
Christ
,
I
say
,
That
Christ
should
so
,
dai●ely
ruinate
all
those
Kingdomes
,
and
he
alone
should
raigne
for
all
eternitie
.
And
he
prophecieth
of
the
double
comming
of
Christ
;
of
〈◊〉
which
was
in
the
flesh
,
with
the
preaching
of
the
Gospell
;
and
of
that
which
shall
be
in
glorie
.
And
of
the
first
he
saith
:
And
in
the
daies
of
those
Kings
the
God
of
Heauen
shall
set
vp
a
Kingdome
which
shall
〈◊〉
be
demolished
:
He
doth
not
say
,
After
the
daies
of
those
Kings
,
but
in
the
daies
of
those
Kings
&c.
For
the
Kingdome
of
Christ
was
raised
〈◊〉
vp
,
on
the
Earth
,
when
as
yet
the
Romanes
reigned
and
did
gouerne
the
world
,
and
endured
almost
six
hundred
yeares
:
(
the
Romanes
●●a●ing
rule
euen
vnto
the
times
of
〈◊〉
us
)
and
doth
still
and
shall
continue
euen
to
the
end
of
the
world
.
Afterward
hee
saith
of
the
second
comming
of
Christ
,
when
hee
shal
deliuer
vp
the
Kingdome
to
God
his
father
all
enemies
being
put
vnder
his
feet
:
finally
whereas
thou
●●dst
see
that
the
stone
cut
out
of
the
mountaine
without
handes
,
doth
breake
in
peeces
Iron
,
Brasse
,
Clay
,
Siluer
,
Gold
;
the
great
God
did
intimate
to
the
King
what
should
follow
after
these
thinges
.
Thus
the
Prophet
.
And
thus
readeth
and
expoundeth
that
most
learned
man
Oecolampadius
,
citing
withall
Saint
Hippolitus
,
who
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
stone
which
shall
quell
and
crush
the
Image
in
peeces
is
Christ
,
who
filleth
the
Earth
,
comming
from
Heauen
and
bringing
iudgement
to
the
world
.
But
in
this
place
is
put
downe
no
praescription
of
time
,
from
the
first
vntil
the
second
comming
of
Christ
:
wherefore
out
of
this
prophesie
which
is
in
the
second
Chapter
of
Daniell
,
nothing
can
bee
concluded
concerning
the
end
of
the
world
,
whether
it
shall
bee
from
that
time
within
a
hundred
.
or
two
hundred
or
more
yeares
.
Although
(
as
others
would
haue
it
)
the
more
sincere
explanation
of
that
place
would
bee
if
it
should
bee
vnderstood
not
so
much
of
the
vprising
of
the
person
of
Christ
,
as
of
his
Kingdome
and
the
progresse
thereof
,
throughout
the
whole
world
vnto
the
end
therof
,
and
of
the
endlesse
continuance
of
the
same
:
for
so
it
is
interpreted
of
Daniel
himself
in
the
same
Chapter
.
But
by
this
tenor
,
what
can
then
be
collected
touching
the
definite
time
of
the
end
of
the
world
?
the
Kingdome
of
Christ
,
as
it
was
propagated
by
the
preaching
of
the
Gospel
throughout
the
whole
earth
so
likewise
withall
did
it
ouerturne
the
Empire
of
Rome
,
that
is
,
the
fourth
Monarchy
,
with
the
Idolatries
thereof
,
as
also
now
the
Image
of
that
Monarchy
the
Kingdome
of
Autichrist
,
it
doth
and
shall
continue
to
ouerthrow
to
the
end
of
the
world
,
vntill
it
be
totally
abolished
.
For
it
is
infallible
that
the
end
of
the
world
shall
not
be
,
before
the
whole
Kingdome
of
Antichrist
be
abolished
,
as
the
Apostle
teacheth
,
Thes.
2.
2.
But
who
is
able
to
determine
of
the
time
,
when
the
Kingdome
of
Antichrist
shall
totally
come
to
an
end
?
Hee
that
can
effect
the
one
,
may
likewise
performe
the
other
.
Besides
,
some
there
bee
who
would
haue
the
prophesie
of
Daniel
in
no
case
to
bee
vnderstood
of
the
second
,
but
onely
of
the
first
comming
of
Christ
;
and
so
also
that
which
in
the
7.
chapter
;
and
therefore
this
to
haue
beene
the
counsell
(
or
purpose
)
of
God
,
to
giue
signification
to
Nabuchadnezar
what
Kingdomes
should
succeed
,
and
which
should
be
the
last
of
all
,
that
is
the
Kingdome
of
Christ
and
that
to
continue
perpetually
,
all
others
being
ruinated
.
But
how
long
it
should
endure
vpon
the
face
of
the
Earth
,
is
not
heere
debated
;
neither
that
God
intended
by
Daniel
to
giue
notice
vnto
vs
thereof
,
seeing
it
was
not
his
pleasure
,
no
not
by
his
sonne
,
to
reueale
it
.
According
to
this
interpretation
,
nothing
can
be
dēuised
more
fondly
,
then
out
of
this
praediction
of
Daniel
to
goe
about
●o
conclude
any
determination
,
touching
the
finall
end
of
this
world
.
Finally
some
there
be
who
would
so
expound
the
chapters
of
Daniel
,
as
that
in
no
respect
they
wil
haue
him
speake
of
the
Romane
Monarchy
:
but
what
all
others
haue
interpreted
thereof
,
they
will
haue
vnderstood
of
the
Kingdome
of
the
Selucians
;
specially
for
this
reason
,
because
the
Church
of
the
Iewes
was
neuermore
hardly
and
extreamly
intreated
by
any
other
then
by
that
Kingdome
before
the
comming
of
Christ
,
and
most
of
all
by
Anti●chus
Epipha●es
,
whom
they
vnderstand
by
the
last
horne
.
Dan.
7.
And
these
expositors
haue
reasons
of
no
small
consideration
for
this
their
interpretation
.
Read
the
Annotations
of
Tre●●elli●s
,
and
〈◊〉
.
And
if
we
approue
this
exposition
,
what
need
haue
we
to
borrow
any
coniecture
from
Daniel
,
of
the
time
of
the
end
of
the
world
,
whereas
he
had
not
the
least
thought
of
this
matter
?
And
out
of
this
,
an
answer
to
the
7.
of
Daniel
is
apparant
,
where
they
would
,
vnder
the
name
of
the
last
horne
that
the
Turkes
Empire
must
be
vnderstood
.
For
first
of
all
it
may
be
denyed
,
and
that
not
without
cause
,
that
by
that
last
horne
is
not
signified
the
Empire
of
the
Turkes
.
For
the
antient
Fathers
,
both
Greeke
and
Latine
by
that
horne
vnderstand
Antichrist
with
his
Kingdome
:
and
(
here
I
report
the
iudgement
of
the
Fathers
)
that
he
indeed
shall
come
towards
the
end
of
the
world
,
and
that
sodainely
he
shal
rise
vp
among
the
ten
hornes
,
that
is
,
ten
Kinges
;
but
when
he
shal
come
,
that
it
can
not
be
known
of
vs
:
therefore
that
we
ought
not
to
preu●t
Gods
counselin
searching
out
when
thesethings
shall
come
to
passe
.
Let
vs
h●●re
St.
Hippolitus
expounding
this
place
of
Daniel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Wherfore
touching
the
Leopard
the
prophet
foretold
how
there
should
be
4.
heads
to
him
that
had
the
dominion
,
&
so
it
came
to
passe
,
&
the
Kingdome
of
Alexander
was
deuided
,
into
foure
principallities
:
so
euen
now
we
must
expect
how
the
ten
hornes
shall
come
out
euen
of
this
same
(
that
is
the
Kingdome
1.
Empire
of
Rome
)
when
the
time
of
the
beast
shall
be
accomplished
.
And
alittle
horne
which
is
that
Antichrist
,
Shal
out
of
them
sodainly
appeare
,
and
Iustice
shal
be
taken
from
off
the
Earth
,
and
the
whole
world
shal
melt
into
a
consumption
.
Wherefore
we
must
not
anticipate
the
will
of
God
,
but
patiently
perseuere
and
pray
,
that
we
fall
not
into
those
times
,
neither
be
vnbeleeuing
but
that
these
future
thinges
shall
be
fulfilled
.
For
if
those
first
thinges
,
according
to
the
praedictions
of
the
Prophets
,
were
not
effected
,
then
wee
cannot
expect
these
:
but
if
they
were
fulfilled
in
their
due
times
,
accoiding
to
the
prophesies
;
accordingly
also
these
thinges
shal
plenarily
come
to
passe
.
Hierome
also
doth
expound
this
place
,
of
Daniel
,
of
Antichrist
,
and
he
manifesteth
what
hee
meaneth
,
by
Antichrist
;
and
this
saith
he
is
the
iudgement
of
al
writers
Ecclesiasticall
:
his
wordes
are
these
.
Ergo
dicamus
&c.
Therefore
let
vs
affirme
that
which
all
Ecclesiastical
w●●●ers
haue
deliuered
in
the
consummation
of
the
world
,
when
the
Romane
Empire
is
to
bee
destroyed
,
that
there
shall
bee
ten
Kinges
who
shall
deuide
the
Roman
world
betweene
themselues
;
and
the
eleuenth
a
little
King
to
arise
,
who
shall
conquer
three
Kinges
of
the
ten
,
that
is
the
Kinges
of
Egipt
,
Africa
,
and
Aethiopia
,
as
by
the
processe
we
will
more
manifest
:
which
being
slaine
euen
seauen
other
Kinges
shal
submit
their
necks
vnder
this
Conqueror
:
And
behold
saith
hee
the
eyes
were
as
the
eyes
of
a
man
in
the
horne
,
least
,
according
to
the
opinion
of
some
,
wee
should
repute
him
either
to
bee
the
diuell
or
some
Ghost
,
or
els
a
singular
man
whom
he
is
the
man
of
sinne
,
the
sonne
of
perdition
,
so
that
hee
dare
sit
in
the
temple
of
God
making
himselfe
as
God
.
Maister
Bullinger
,
a
most
graue
writer
,
doth
accord
in
iudgement
with
the
Fathers
,
touching
this
interpretation
of
this
horne
:
but
yet
out
of
histories
demonstrating
that
Antichrist
is
come
already
,
that
the
three
other
hornes
are
broken
downe
,
and
that
he
is
increased
by
the
subiection
of
those
others
,
and
his
kingdome
to
be
inlarged
,
and
to
haue
his
seate
at
Rome
.
But
what
if
we
should
with
Mr.
Caluin
,
a
most
acute
and
learned
interpreter
,
by
the
name
of
this
horne
vnderstand
(
as
many
indeed
of
his
followers
doe
)
Iulius
Casar
himselfe
,
and
others
his
successors
Augustus
,
Tiberius
,
Caligula
,
Claudi●●
,
Ner●
,
and
other
Casars
,
and
the
very
Empire
of
these
Caesars
?
what
if
we
shall
vouch
with
others
,
by
that
horne
to
be
signified
Antiochus
Epiphanes
;
for
he
did
most
cruelly
of
all
others
aflict
the
polliticall
state
of
the
Iewes
,
and
subuert
the
religion
,
and
erect
idolatry
,
as
is
plainely
made
manifest
in
the
first
booke
of
Macchabees
,
as
that
wee
stand
in
need
of
no
other
interpreter
,
wherein
was
a
true
type
of
Antichrist
?
But
what
from
thence
can
be
gathered
touching
the
end
of
the
world
?
Daniel
as
yet
hath
treated
nothing
of
that
other
comming
of
Christ
,
seeing
he
is
wholly
employed
in
explaning
those
Monarchies
which
are
to
preuent
his
first
comming
.
The
third
coniecture
is
drawne
from
the
time
that
Anrichrist
,
being
reuealed
,
should
raigne
,
The
Scriptures
seeme
to
deliuer
(
say
some
)
that
Antichrist
shall
raigne
three
yeares
and
a
halfe
.
To
this
purpose
is
referred
,
that
formerly
mentioned
time
of
Daniel
(
a
time
,
two
times
,
and
halfe
a
time
)
But
the
place
is
more
perspicuous
in
Apoc.
11.
It
is
giuen
to
the
nations
(
that
is
Antichrist
and
his
members
)
and
they
shalt
read
downe
the
Citty
42.
Months
;
and
42.
Monthes
do
amount
to
three
yeares
,
and
an
halfe
.
After
this
time
granted
to
Antichrist
ouer
the
Saints
be
run
out
,
Iohn
teacheth
,
Apoc.
17.
that
a
Lambe
shall
come
who
shall
kill
Antichrist
.
Thus
therefore
they
reason
,
Antichrist
being
manifested
shall
practise
his
tyranny
ouer
the
Saintes
three
yeares
and
a
halfe
,
and
after
shall
Christ
come
;
Those
years
as
(
they
expound
)
are
the
yeares
of
Iubelee
;
So
that
one
yeare
shall
signifie
fifty
naturall
yeares
:
and
so
three
yeares
and
an
halfe
shall
amount
to
175
yeares
.
The
Pope
is
Antichrist
,
and
hath
hi●
now
reuealed
already
about
45.
yeares
.
Therefore
there
remaineth
as
yet
about
the
Lords
second
comming
,
vntill
a
hundred
and
thirty
yeares
,
and
soe
some
certaine
time
of
the
end
of
the
world
,
may
bee
gathered
out
of
the
Scriptures
.
I
answere
that
this
coniecture
is
very
feeble
and
infirme
.
For
first
,
the
name
of
three
years
and
an
halfe
,
the
Fathers
doe
account
for
naturall
yeares
,
and
they
said
that
Antichrist
should
raigne
so
many
naturall
years
before
the
comming
of
Christ
;
wherefore
this
is
a
poore
collection
,
that
they
expound
it
of
the
yeares
of
Iubilee
.
Further
,
although
I
doe
not
deny
the
Popes
Kingdome
to
bee
the
Kingdome
of
Antichrist
,
for
that
therein
many
thinges
are
defended
,
which
diametrically
are
repugnant
to
the
doctrine
of
CHRIST
;
and
therefore
I
will
not
gainsay
,
that
the
Pope
,
while
hee
doth
defend
that
Kingdome
which
warreth
with
the
Kingdome
of
Christ
,
and
doth
obstinately
oppose
him-selfe
to
the
doctrine
of
Christ
,
to
be
Antichrist
▪
[
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](A15859-e13090-b)
a
This
opinion
neither
giueth
any
aduantage
to
the
Papacie
,
nor
is
held
by
any
spirit
of
opposition
,
nor
yet
written
positiuely
,
but
onely
vnpo
probability
,
and
in
reuerence
to
the
ancient
Fathers
.
yet
it
cannot
bee
denied
(
as
a
thing
probable
)
but
that
towards
the
end
of
the
world
there
shal
be
One
Man
in
the
Church
of
Christ
,
who
shall
exceed
all
other
Antichrists
in
malice
and
power
.
&c.
and
who
shall
worke
miracles
.
And
one
might
wel
contend
,
That
the
prophecy
of
Iohn
,
as
also
of
Daniel
,
touching
three
yeares
and
an
halfe
,
wherein
hee
should
reigne
as
is
said
,
should
bee
vnderstood
of
that
Man
:
As
that
neither
hee
should
dissent
vtterly
from
the
iudgement
of
the
Fathers
;
nor
yet
oppugne
that
which
all
our
writers
with
one
consent
doe
teach
&
make
demonstration
of
concerning
the
comming
of
Antichrist
reuealed
in
the
Pope
of
Rome
,
to
the
time
of
the
end
of
the
world
,
is
a
fallacy
(
or
sophistication
)
from
aequiuocation
,
seeing
Antichrist
sometime
is
taken
for
euery
one
who
doth
obstinately
oppose
himselfe
to
the
doctrine
of
Christ
,
somtime
for
the
whole
Kingdome
of
Antichrist
;
somtime
(
by
an
excellency
of
speach
)
for
one
villain
,
of
all
the
rest
most
notorious
,
which
shall
sit
vpon
the
throne
in
Antichrists
Kingdome
toward
the
end
of
the
world
.
Lastly
,
although
wee
yeeld
that
prophecy
of
Iohn
to
bee
vnderstood
of
the
Kingdome
of
Antichrist
now
reuealed
,
yet
for
all
that
it
cannot
be
inferred
out
of
that
number
of
42.
moneths
,
that
there
as
yet
are
in
remainder
about
130.
yeares
,
for
that
those
yeares
are
the
yeares
of
Iubilee
.
For
this
interpretation
of
yeares
,
that
they
are
indeed
the
yeares
of
Iubilee
,
any
may
easily
reiect
;
and
iustly
contend
,
that
a
number
certaine
is
put
for
a
number
vncertaine
.
And
so
doth
Maister
Bullinger
interpret
it
;
that
such
a
time
might
be
set
downe
by
the
Angell
,
which
indeed
was
certaine
to
God
,
but
to
vs
vncertaine
.
And
in
very
d●ed
in
my
iudgment
also
that
time
cannot
bee
other-wise
expounded
.
For
if
the
number
were
certaine
vnto
vs
,
wee
might
withall
know
when
the
end
of
the
world
shal
be
:
but
this
cannot
bee
knowne
;
because
of
the
word
Christ
,
Of
that
day
and
hower
no
man
knoweth
;
therefore
no
certainty
can
bee
concluded
out
of
this
place
of
the
Reuelation
,
touching
the
time
of
the
end
of
the
world
.
In
like
sort
the
fourth
coniecture
hath
reference
to
that
,
which
they
deriue
from
the
time
which
is
se●
downe
in
Daniel
,
cap.
12.
From
the
time
of
the
oblation
of
the
daily
sacrifice
,
and
the
abhomination
of
〈◊〉
set
vp
,
shal
be
daies
.
1290.
Blessed
i●
〈◊〉
that
expecteth
,
and
attaineth
to
1335.
daies
.
Although
(
say
they
)
this
number
seemeth
to
prophecy
of
th●
warres
of
the
Macchabees
,
yet
also
there
is
some
notice
therein
of
the
end
of
the
world
.
Therefore
by
daies
they
will
haue
yeares
vnderstood
,
which
were
in
remainder
from
Daniels
times
to
the
end
of
the
world
.
For
there
are
first
,
1290.
years
▪
then
more
,
by
addition
,
1335.
all
these
,
put
together
,
doe
amount
to
2625.
yeares
.
Now
from
the
〈◊〉
wherein
Daniel
did
publish
this
prophesie
,
to
the
first
comming
of
Christ
,
did
runne
out
600.
yeares
,
o●
there-abouts
:
therefore
there
●●maineth
yet
from
the
Natiuity
〈◊〉
Christ
,
vntill
the
end
,
2026.
yeares
:
now
then
(
in
th●●
yeare
,
1560.
)
out
of
those
2625.
years
,
are
spent
,
1560.
therefore
as
yet
there
remaineth
vntill
the
worlds
end
about
425.
years
.
I
answere
.
From
hence
also
nothing
can
bee
concluded
.
First
,
there
is
no
agreement
at
all
with
the
Prophets
praediction
,
that
these
thinges
should
be
vnderstood
of
the
warres
of
the
Maccbabees
,
which
went
before
the
comming
of
Christ
;
and
therefore
neither
of
the
prophanation
of
the
Temple
,
which
fell
out
vnder
Antiochus
.
For
it
appeareth
manifestly
,
That
the
Prophet
in
the
end
of
his
prophecy
did
fore-tell
of
those
things
which
were
to
come
to
passe
in
the
Church
,
after
the
last
destruction
of
the
Temple
,
and
the
abrogation
of
the
whole
Mosaicall
Lyturgie
(
as
the
Prophet
foreshewed
in
the
end
of
the
9.
chapter
)
vntill
the
end
of
the
world
:
which
thing
euen
Christ
,
quoting
this
very
place
Matthew
,
24.
doth
clearely
teach
,
when
he
saith
;
When
yee
shal
see
the
abhomination
of
des●lation
which
is
spoken
of
by
Daniel
the
Prophet
〈◊〉
▪
Therefore
the
Prophet
speaketh
of
the
desolation
or
destruction
of
the
Temple
,
which
followed
the
abrogation
of
the
daily
sacrifice
,
that
is
,
of
the
Mosaicall
seruice
,
Christ
himselfe
being
interpreter
▪
and
not
of
that
prophanation
,
which
fell
out
vnder
the
tyranie
of
Antiochus
.
Adde
further
,
that
Daniel
in
his
8.
ch.
to
the
one
which
was
to
fall
out
vnder
Antiochus
hee
assigneth
daies
2300.
but
to
the
other
,
1290.
So
it
is
made
euident
,
that
the
time
whereof
Daniel
here
speaketh
,
did
beginne
from
that
last
abhominable
,
and
perpetuall
demolition
of
the
Temple
,
which
was
effected
by
the
Romans
,
and
to
continue
vnto
the
end
of
the
world
;
wherein
Daniel
,
together
with
others
,
shall
arise
out
of
his
resting
place
,
that
is
,
the
graue
,
wherein
he
quietly
lieth
,
and
shall
liue
againe
with
his
lot
,
that
is
,
in
euerlasting
beatitude
after
the
end
of
all
daies
.
The
case
so
standing
,
it
is
a
good
consequent
,
That
no
part
of
that
time
,
of
which
the
prophet
here
speaketh
can
haue
reference
to
these
years
which
were
praecedent
the
comming
of
Christ
.
Wherefore
they
doe
not
carry
the
mater
skilfuly
,
who
out
of
these
2.
numbers
,
1290.
and
1335.
do
so
mak
vp
the
years
,
2625.
as
that
they
referre
,
600.
to
the
time
which
went
before
Christs
manifestation
in
the
flesh
.
And
then
from
thence
they
gather
the
surplusage
,
to
be
from
the
first
to
the
second
comming
of
Christ
2026.
yeares
.
Certes
,
if
those
2.
numbers
be
to
be
distinguished
,
&
then
after
ioined
together
,
&
daies
be
taken
for
years
;
it
wil
be
behoofeful
to
acknowledge
,
that
from
the
abomination
of
the
daily
sacrifice
,
that
is
,
of
al
Mosaical
sacrifices
,
&
the
deuastation
,
vntil
the
last
comming
of
Christ
,
do
run
betweene
2625.
yeers
.
Moreouer
,
whereas
they
distinguish
those
two
numbers
,
as
being
indeed
different
the
one
from
the
other
,
&
after
conioine
them
,
that
hath
no
foundation
to
relye
vpon
.
For
there
bee
some
,
(
and
those
men
of
good
respect
)
which
hold
the
same
thing
to
bee
meant
by
both
the
numbers
,
(
that
is
to
say
)
That
the
Church
of
God
for
a
long
time
was
,
and
should
bee
afflicted
vnto
the
end
of
the
world
,
but
yet
it
was
to
hold
out
in
perseuerance
manfully
,
and
a
deliuerance
to
be
expected
:
for
that
when
no
such
matter
at
all
was
thought
vpon
,
as
the
riddance
from
those
euils
,
then
the
Church
vppon
the
sodaine
(
as
it
were
)
in
the
intercourse
of
time
should
be
deliuered
from
all
these
afflictions
.
Adde
withall
that
which
may
be
affirmed
(
as
many
suppose
)
that
this
number
here
(
as
before
)
is
put
downe
a
certaine
for
an
vncertaine
;
which
thing
the
Angell
seemeth
to
insinuate
,
when
,
speaking
of
the
same
time
,
he
putteth
downe
a
different
number
of
daies
,
first
,
1290.
then
,
1335.
For
if
from
the
time
of
the
dayly
sacrifice
abolished
there
were
but
vnto
the
end
onely
1290.
daies
,
wherein
the
Church
should
be
afflicted
;
how
doth
hee
presently
adde
withall
,
him
to
bee
futurely
blessed
,
who
in
this
endurance
of
euils
shall
persist
couragious
vntill
the
daies
1335.
Certes
,
I
doe
see
no
other
cause
,
but
that
his
purpose
was
to
signifie
,
that
the
same
time
of
some
was
iudged
longer
,
of
some
of
lesse
continuance
;
and
,
in
that
respect
,
the
whole
Tract
of
Time
to
be
to
vs
vncertaine
.
I
passe
ouer
this
,
That
the
Fathers
and
some
others
doe
construe
this
place
,
as
that
other
cap.
7.
of
three
yeares
and
a
halfe
,
wherein
that
last
Antichrist
was
said
by
the
Ancients
should
raigne
;
for
those
daies
1290.
are
the
same
(
in
their
opinion
)
with
a
time
,
times
,
and
halfe
a
time
,
because
they
amount
to
three
yeeres
and
a
halfe
.
Finally
,
some
there
bee
who
would
haue
here
a
repetition
and
explanation
of
that
,
which
also
before
in
the
end
of
the
9.
Chapter
he
had
said
,
viz.
of
that
time
,
within
which
the
daily
sacrifice
being
vtterly
taken
away
,
the
Temple
likewise
should
be
destroyed
by
the
Romans
,
neuer
againe
to
be
re-edified
;
that
is
,
within
three
yeeres
and
a
halfe
more
or
lesse
,
for
so
long
time
was
that
warre
protracted
,
and
finished
:
after
which
presently
ensued
the
horrible
vastation
both
of
Citie
and
Nation
.
And
thus
they
reade
the
words
of
the
Angell
;
And
touching
the
time
wherein
I
said
the
dayly
sacrifice
should
be
remoued
,
and
the
obhomination
of
desolation
erected
,
are
1290
daies
;
so
that
this
(
they
say
)
is
the
true
sense
thereof
:
O
Daniel
,
thou
hast
desired
to
know
when
the
finall
end
of
all
things
shall
bee
,
I
haue
shewed
thee
that
the
end
is
sealed
and
closed
vp
;
neither
that
to
thee
nor
any
other
mortall
man
shall
be
made
any
other
reuelation
,
then
as
is
alreadie
reuealed
:
But
concerning
the
end
of
the
Sacrifices
,
Policie
,
and
Gouernment
of
the
Iewes
,
as
also
of
the
Warre
to
bee
waged
against
them
,
whereof
also
I
haue
treated
in
the
9.
chapter
,
if
thou
wilt
learne
the
certaintie
when
this
shall
haue
an
end
or
finall
determination
,
I
can
commonstrate
vnto
you
a
most
certaine
supputation
,
(
that
is
to
say
)
That
it
shal
be
finished
within
1290.
daies
,
nay
,
within
1335
daies
.
Thus
hold
these
men
.
Therefore
out
of
Daniel
can
no
certaine
time
bee
obserued
,
touching
the
end
of
the
World
;
but
onely
that
this
time
is
determined
with
God
,
but
yet
vnknowne
to
vs
;
and
that
in
this
time
the
Church
should
bee
strangely
afflicted
.
For
,
Daniel
making
enquiry
for
this
end
,
answere
was
made
,
Goe
thou
Daniel
,
for
the
words
of
this
Book
are
made
up
and
sealed
,
vntill
the
time
of
the
end
:
Many
shall
bee
purified
,
made
white
and
tried
,
and
the
wicked
shall
doe
●ickedly
.
Dan.
12.
The
fift
coniecture
,
1.
Tim.
4
For
the
Spirit
saith
,
that
in
the
last
daies
shall
be
per●lous
times
,
men
,
louers
of
themselues
▪
&c.
I
answere
,
That
euen
when
the
Apostle
did
fore-tell
these
things
,
there
were
many
such
in
the
world
▪
therefore
hee
saith
,
But
thou
also
a●oid
such
;
for
of
such
are
they
which
enter
into
〈◊〉
houses
&c.
But
now
there
bee
more
such
.
I
answere
.
What
if
there
shall
be
many
more
,
and
much
worse
follow
after
vs
,
and
specially
in
the
end
of
the
World
?
Augustine
doth
like
wise
giue
the
saine
answere
to
this
Argument
,
drawne
out
of
this
place
of
the
Apostle
,
in
Epist.
ad
Hosych
.
Other
coniectures
also
are
alledged
:
But
such
as
I
haue
remembred
are
the
principall
;
and
we
haue
manifested
,
that
no
certaine
conclusion
can
be
determined
touching
the
end
of
the
world
.
We
therefore
conclude
,
That
for
the
time
of
the
end
of
the
world
,
either
in
what
day
,
or
month
,
or
yeare
,
or
age
,
it
shall
be
,
or
that
the
Lord
Christ
shall
come
,
it
can
neither
bee
comprehended
by
any
certaine
knowledge
,
or
any
firme
coniectures
of
any
mortall
man
:
and
the
reason
is
;
for
that
God
will
not
haue
it
knowne
,
but
onely
to
himselfe
,
according
to
that
,
Of
that
day
and
houre
&c.
This
we
know
indeed
,
that
the
end
of
the
world
approcheth
dayly
nearer
and
nearer
;
but
when
it
shall
be
wee
can
not
know
.
This
is
my
determination
of
this
question
;
which
I
clearely
know
;
to
bee
both
godly
,
and
consonant
to
the
Scriptures
,
and
profitable
:
although
I
make
no
doubt
(
that
I
may
freely
speake
my
minde
)
but
that
in
those
numbers
of
daies
,
which
are
prefixed
by
Daniel
and
the
Apocalyps
before
the
end
of
the
world
,
are
included
many
mysteries
,
touching
the
last
times
;
which
things
he
may
comprehend
,
who
is
endowed
with
a
peculiar
instinct
of
the
holy
Spirit
;
neither
would
I
make
doubt
,
but
that
hee
might
pronounce
sentence
both
of
the
end
of
the
world
,
and
of
those
things
which
shall
come
to
passe
about
those
times
.
But
this
gift
is
not
granted
to
me
:
He
that
hath
it
,
let
him
impart
it
.
I
will
not
despise
his
prophecie
:
I
will
trie
all
things
,
&
in
the
meane
time
retaine
that
which
is
good
.
From
hence
consequently
ariseth
the
third
capitall
point
.
Whether
it
be
lawfull
to
search
out
the
certaine
time
,
that
wee
may
know
when
the
end
of
the
world
shall
be
.
I
answere
,
I
am
not
of
that
opinion
.
For
if
God
will
not
haue
it
to
be
knowne
,
then
he
doth
violate
the
will
of
God
,
who
trauelleth
and
searcheth
certainely
that
he
may
know
it
.
Besides
hee
saith
expressely
,
It
is
not
yours
to
know
the
times
and
seasons
&c.
If
it
belong
not
to
vs
,
wee
may
not
lawfully
inquire
to
know
.
Therefore
God
,
that
hee
might
manifest
to
the
world
howmuch
this
curiositie
discomenteth
him
,
hee
hath
effected
,
that
so
many
as
from
the
age
of
the
Apostles
hitherto
haue
desined
any
certaine
time
of
the
end
of
the
World
,
they
haue
been
euicted
of
errour
.
I
speake
of
the
ordinarie
inquirie
of
all
;
if
any
extraordinarie
bee
called
to
the
intelligence
of
these
mysteries
,
I
doe
cast
no
lets
in
the
way
,
onely
let
euery
one
bee
cautelous
,
that
hee
deceiue
not
himselfe
,
and
tempt
the
Lord
.
Surely
Curiositie
is
fruitlesse
,
but
Sobrietie
most
profitable
.
And
as
they
are
commended
who
loue
the
comming
of
the
Lord
;
so
I
finde
both
Daniel
and
the
Apostle
to
bee
reiected
,
when
they
did
propose
curious
questions
;
When
shall
these
things
be
&c.
The
fourth
Chapter
is
:
why
God
will
not
haue
vs
know
the
end
of
the
world
?
I
answere
,
euen
for
the
same
reason
why
hee
will
not
,
that
any
should
know
when
he
must
die
:
Verily
,
that
wee
should
alwaies
watch
,
and
p●ay
,
and
alwaies
haue
our
loines
gl●●
vp
and
haue
our
lampes
in
our
hands
filled
with
oil●
,
and
burning
,
as
if
the
Lord
were
to
be
expected
hourely
.
The
Lord
himselfe
alledgeth
this
cause
.
Mat.
●4
.
after
he
had
said
of
that
day
&c.
And
by
the
example
of
the
deluge
,
which
ca●●t
sodainely
vpon
the
world
in
the
daies
of
Noah
he
had
concluded
that
such
like
and
so
sodaine
should
be
the
comming
of
the
Son
of
Man
;
forthwith
hee
annexeth
this
exhortation
,
saying
.
Wa●●h
therefore
,
for
you
know
not
when
the
Sonne
of
Man
shall
come
:
giuing
instruction
in
these
words
,
that
this
is
the
cause
why
he
would
not
haue
vs
know
the
certain
time
of
the
end
of
the
world
,
that
is
to
say
,
That
beeing
certaine
the
Lord
will
come
,
and
vncertaine
of
the
time
when
hee
will
come
,
wee
might
continually
watc●
and
pray
,
dayly
and
hourely
being
in
expectation
of
him
:
Therefore
Augustine
saith
in
Epist.
ad
Hesychium
,
The
Lord
was
willing
we
should
know
his
first
comming
,
for
that
the
knowledge
thereof
was
both
necessarie
and
profitable
for
vs
:
whereupon
the
Lord
reproueth
the
Iewes
,
Luc.
12.
saying
;
Ye
can
discerne
the
face
of
the
skie
,
but
doe
yee
not
discerue
the
day
of
your
visitation
?
for
that
who
doth
not
acknowledge
the
first
comming
of
the
Lord
,
cannot
prepare
himselfe
for
his
second
comming
.
But
he
would
not
haue
the
day
and
time
of
his
other
comming
to
bee
manifested
,
for
that
it
was
not
expedient
for
vs
;
lest
verily
we
should
say
with
the
euill
seruant
,
Luc.
12.
My
Master
doth
deferre
his
comming
,
so
let
vs
feast
and
beate
our
fellow-seruants
&c.
The
Lord
will
not
haue
vs
promise
much
time
to
our selues
before
his
comming
,
but
dayly
to
expect
him
,
for
that
hee
would
haue
vs
alwaies
in
a
readinesse
.
Therefore
in
the
same
chap.
Mat.
●4
.
in
the
end
he
addeth
,
saying
;
But
if
that
euill
seruant
did
say
in
his
heart
,
My
Master
will
defer
his
comming
,
and
shal
begin
to
smite
his
fellow-seruants
,
and
shall
likewise
eat●
and
drinke
with
the
drunkard●
;
the
Lord
of
that
seruant
shall
〈◊〉
in
a
day
when
hee
looketh
not
and
in
an
hours
when
〈◊〉
knoweth
rat
,
and
shall
cut
him
off
;
and
give
him
his
portion
with
hypocrites
;
there
shall
be
weeping
and
〈◊〉
●f●eeth
.
Now
wee
perceiue
the
cause
why
the
Lord
would
not
haue
vs
know
that
time
,
certainly
for
our
own
saluation
;
lest
promising
a
long
time
to
our selues
,
like
those
seruants
,
wee
should
eate
and
drinke
with
drunkards
,
&c.
Therefore
praeposterously
,
and
contra●ie
to
the
will
of
God
they
doe
,
who
pamper
their
belli●
,
and
delight
in
gluttony
〈◊〉
withall
doe
curiously
dispute
,
when
the
Lord
shall
returne
.
The
fift
Capitall
branch
is
,
touching
the
signes
which
are
praece●●ne●
before
the
end
of
the
world
,
and
the
comming
of
the
Lord
Christ
,
and
of
the
vse
thereof
.
For
although
wee
can
know
no
certaintie
,
concerning
the
time
wherein
the
Lord
will
returne
,
for
that
his
will
was
otherwise
▪
notwithstanding
,
sundry
signes
doe
fore-●●nn●
the
Lords
comming
,
and
(
so
)
the
end
of
the
world
▪
wherby
,
both
that
the
Lord
will
certainly
returne
,
and
that
hee
is
not
〈◊〉
distant
,
shall
be
made
manifest
to
the
godly
,
and
honest
hearted
men
.
But
I
will
not
recite
all
these
signes
;
only
I
will
point
out
certaine
places
of
Scripture
,
where
these
things
are
to
be
read
.
Mat.
24.
which
also
are
rehearsed
Mar.
1●
.
Lu●
.
●1.
so
like
wise
to
the
same
effect
,
L●c.
17.
so
somewhat
of
the
pau●it●●
of
the
the
t●●e
beleeuers
.
Luc.
18.
Rom.
11.
of
the
calling
(
or
conuersion
)
of
the
Iewes
.
Likewise
other
things
▪
●
.
Tim.
4.
2.
Tim.
3.
2.
Th●s
.
2.
But
further
,
some
certaine
distribution
of
these
signes
is
to
be
holden
:
some
doe
runne
long
before
the
end
of
the
world
,
and
some
are
more
ne●rely
praeccdent
.
To
the
first
kinde
apper●●ineth
that
securitie
of
the
men
of
this
age
,
which
is
portrayed
Mat.
24.
Luc.
17
and
elsewhere
;
As
in
the
〈◊〉
of
Noab
,
&c.
Againe
,
As
it
was
in
the
daies
of
Lot
,
&c.
Againe
,
herevnto
pertaineth
that
reuolting
from
the
faith
,
which
is
described
●
.
Tim.
4.
The
Spirit
speaketh
euidently
,
that
in
the
last
times
some
shall
depar●
from
the
faith
,
&
c.
●hich
also
else
where
is
remembred
.
Likewise
,
here
vnto
belongeth
that
corrupt
state
of
the
world
,
which
is
painted
out
by
Paul
,
2.
Tim.
3.
In
the
last
daies
shall
perilous
times
be
at
hand
,
&c.
for●en
shall
bee
●onars
of
themselues
&c.
Hitherto
likewise
belongeth
that
defection
or
Apostafie
,
and
reuolting
of
the
Kingdome
of
Antichrist
,
which
is
read
2.
Thes.
●
.
These
signes
long
ago
were
begun
,
and
(
that
a
farre
off
)
did
fore-runne
the
day
of
the
Lord
,
and
the
end
of
the
World
,
and
so
doe
fore-runne
&
continue
their
course
,
vntill
vpon
a
sodaine
the
Lords
comming
shall
ouertake
vs
.
But
to
the
other
sort
,
which
are
more
neerely
praecedent
doth
belong
that
mysticall
conuersion
of
the
Iewish
Nation
to
Christ
,
which
shall
come
to
passe
about
the
end
of
the
World
;
and
which
the
Apostle
setteth
out
Rom.
11.
For
I
make
no
doubt
,
but
that
the
Apostle
speaketh
hereof
,
when
he
calleth
this
a
mysterie
.
Hereunto
also
appertaine
those
things
which
the
Lord
recordeth
.
Mat.
24.
Their
shall
be
signes
in
the
Sunne
and
Moone
,
and
the
Starres
shall
fall
downe
&c.
although
also
there
bee
difference
betweene
that
signe
which
is
Rom.
11.
of
the
conuersion
of
the
Iewes
,
and
those
which
are
read
Mat.
24
of
the
darkning
of
the
Sunne
,
and
falling
of
the
Starres
&c.
for
that
shall
come
to
passe
before
the
Lord
commeth
,
but
these
things
euen
at
his
very
comming
;
and
that
shall
bee
praecedent
before
the
end
of
the
World
,
but
these
things
appertaine
to
the
very
end
of
the
world
,
when
indeed
(
as
it
is
2.
Pet.
3.
said
)
the
heauens
shall
passe
away
with
a
noise
,
and
they
burning
shall
be
dissolued
,
and
the
Elements
shall
melt
away
:
for
I
doe
beleeue
,
that
this
renouation
of
the
Heauens
and
the
world
is
praesignified
in
those
words
of
the
Lord
Christ
,
The
Sunne
shall
bee
darkned
,
and
the
Moon
shal
not
giue
her
light
,
the
Stars
shall
fall
from
heauen
,
&c.
Thus
much
shall
suffice
of
the
signes
.
But
in
this
place
two
doubtes
doe
arise
:
the
first
,
how
that
can
accord
which
the
Apostle
writeth
,
Romans
.
11.
of
the
conuersion
of
the
Iewish
Nation
about
the
end
of
the
world
,
with
that
voice
of
Christ
.
Luk.
18.
When
the
Sonne
of
Man
commeth
,
shall
he
finde
faith
on
the
earth
?
For
if
then
little
faith
shal
be
found
in
the
earth
;
how
then
shall
a
full
multitude
of
Iewish
people
bee
conuerted
,
viz.
by
the
faith
in
Christ
?
Therefore
there
shal
be
little
and
much
faith
vpon
the
earth
.
I
answere
;
Augustine
saith
Disting●e
tempora
.
&c.
distinguish
the
times
,
and
the
Scripture
will
accord
:
Those
two
shall
not
fall
out
both
at
one
time
,
but
in
some
distance
of
time
.
I
belieue
therefore
,
that
these
:
two
places
may
thus
hee
reconciled
;
first
,
that
principal●
and
last
Antichrist
,
which
shall
come
about
the
end
of
the
world
,
and
which
shall
excell
all
others
in
hypocrisie
,
craft
,
power
,
and
di●b●●i●●ll
sleights
(
for
in
him
,
as
the
Fathers
testifie
,
shall
dwell
Sath●●as
,
or
all
plenitude
De
Rom.
Pont.
pag.
568.
of
Satanicall
malice
,
as
in
Christ
dwelleth
all
fulnesse
of
Diuinitie
,
bodily
)
I
say
that
last
Antichrist
shall
subuert
all
things
,
and
shall
seduce
all
(
except
a
few
of
the
Elect
)
partly
by
his
hypocrisie
;
partly
by
his
lying
miracles
,
2.
Thes.
2.
insomuch
that
,
as
Iohn
speaketh
in
the
he
shall
make
the
〈◊〉
〈◊〉
to
come
downe
from
heauen
,
in
the
fight
of
men
;
partly
also
by
his
power
and
violence
.
Therefore
in
this
manner
,
when
the
Sonne
of
Man
shall
come
▪
that
is
,
about
his
comming
,
certes
little
faith
shall
bee
found
vpon
the
earth
:
but
when
that
principall
Antichrist
shall
bee
destroyed
with
the
Spirit
of
Christs
mouth
,
and
by
the
efficacie
of
the
Word
of
God
hee
shall
be
discouered
to
all
men
who
he
is
(
not
Christ
but
Antichrist
)
then
(
happily
)
the
Iewes
shall
know
their
Messiah
,
bee
conuerted
vnto
him
,
and
be
saued
.
Therefore
(
Antichrist
raigning
)
scarsely
shall
any
faith
bee
found
vpon
the
earth
,
but
being
destroyed
very
much
.
The
other
question
is
,
If
so
many
signes
shall
go
before
the
end
of
the
world
,
whereby
shall
be
manifested
to
holy
men
that
the
Lord
is
not
far
off
,
How
then
hast
thou
formerly
concluded
,
that
it
cannot
be
known
to
any
,
when
the
Lord
will
come
;
and
when
the
end
of
the
world
shall
be
?
I
answere
:
These
things
are
not
repugnant
.
For
,
notwithstanding
the
signes
shall
giue
notice
to
the
godly
that
the
Lord
is
not
farre
off
,
yet
from
thence
cannot
be
collected
the
certaine
time
wherein
he
will
come
Behold
!
many
signes
which
doe
fore-run
the
comming
of
the
Lord
,
are
long
agoe
accomplished
:
yet
,
how
great
licentiousnes
and
securitie
?
how
much
corruption
of
religion
and
manners
?
how
many
&
great
heresies
?
The
Lord
saith
;
As
in
the
daies
of
Noah
&c.
Mat.
24.
&
Luc
17.
And
the
Apostle
,
In
the
last
daies
men
shall
be
louers
of
themselues
,
But
how
great
a
Lethargy
amongst
men
hath
been
so
long
since
the
Apostles
time
?
But
who
could
either
in
the
Apostles
time
,
or
now
can
define
,
how
much
time
remaineth
vntil
the
Lords
comming
?
Further
,
the
Apostle
saith
,
The
Spirit
speaketh
manifestly
;
that
in
the
last
daies
some
shall
depart
from
the
faith
:
but
this
Oracle
,
was
it
not
become
to
bee
fulfilled
in
the
Apostles
time
?
And
certainly
,
those
were
the
last
times
,
as
Iohn
doth
beare
witnes
,
saying
:
it
is
the
last
time
.
Yet
we
see
how
long
doe
continue
those
last
times
;
likewise
how
lately
the
Kingdome
of
Antichrist
was
reuealed
;
and
what
it
is
.
What
for
that
it
begun
to
be
reueiled
in
Bernards
daies
?
In
Psalme
.
Qui
habitat
,
6.
Ser.
pag.
413.
At
nùnc
quidem
.
&c.
But
now
indeed
(
saith
hee
)
wee
haue
peace
from
Pagans
;
peace
from
Heretiques
,
but
there
is
no
peace
from
false
children
.
Thou
hast
multiplied
the
Nation
O
Lord
Iesus
,
but
not
magnified
our
ioy
;
all
are
Christians
,
and
yet
all
seeke
their
owne
,
not
such
things
as
are
Iesus
Christs
:
likewise
the
duties
of
Ecclesiastical
dignities
are
transformed
into
filthy
gaine
and
the
busines
of
darknes
:
neither
in
them
is
sought
the
saluation
of
soules
,
but
the
excesse
of
riches
:
for
this
they
are
shauen
,
they
frequent
Churches
,
they
celebrate
Masses
,
they
sing
Psalmes
:
at
this
day
most
impudently
there
is
contention
for
Bishopricks
,
Archdeaconries
,
Abbotships
,
and
other
dignities
:
&
the
reuenues
of
Churches
are
wasted
vpon
the
practise
of
super●●uities
&
vanities
;
it
remaineth
that
the
Man
of
sinne
bee
reueiled
,
the
sonne
of
perdition
,
the
Ghost
(
that
walketh
)
on
the
day
,
but
euen
at
noone-day
,
which
is
not
onely
transfigured
into
an
Angell
of
light
,
but
also
exalted
aboue
all
that
is
called
God
,
or
that
is
worshipped
.
Thus
Bernard
.
Loe
!
one
of
the
principall
signe●
going
before
the
end
of
the
World
,
(
that
is
to
say
)
the
manifestation
of
the
Kingdome
of
Antichrist
!
yet
who
either
could
or
can
affirme
when
the
Lord
shall
come
?
Therefore
by
those
tokens
which
runne
〈◊〉
long
before
,
although
they
notifie
,
that
the
Lord
indeed
will
come
and
that
he
is
not
farre
off
,
yet
notwithstanding
it
cannot
bee
determined
,
to
what
length
of
yeares
this
extendeth
,
that
he
is
not
farre
off
.
So
,
〈◊〉
those
signes
which
fore-run
by
sou●●
nearer
distance
,
it
may
be
gathered
that
the
end
of
the
World
is
more
neere
approching
then
before
,
and
that
the
Lord
will
come
quickly
;
yet
neither
of
what
space
this
(
quilckly
)
will
be
,
it
cannot
before
be
know●●
.
In
the
Apocalyps
likewise
it
is
said
,
cap.
3.
Behold
(
saith
the
Lord
)
I
come
quickly
;
and
yet
he
is
not
come
.
The
conclusion
is
this
;
that
although
many
signes
shall
bee
forerunners
,
and
praecedents
to
the
day
of
the
Lord
,
and
end
of
the
World
;
yet
will
it
not
thereupon
bee
any
consequent
,
That
it
can
be
knowne
by
any
signes
when
the
Lord
will
come
.
Neither
is
that
the
vse
of
signs
,
that
by
them
wee
may
know
the
time
and
set
day
:
but
there
be
other
vses
.
And
in
my
iudgement
there
bee
three
vses
of
these
signes
,
and
these
,
seruing
against
three
grieuous
perils
in
this
busines
.
The
first
perill
is
,
Lest
any
should
vtterly
resolue
that
there
should
bee
no
end
at
all
,
or
returne
of
the
Lord
.
Against
this
daunger
the
Lord
in
the
Scriptures
hath
deliuered
,
and
commanded
that
we
should
so
belieue
,
that
this
world
shall
haue
an
end
,
and
that
the
Lord
Christ
will
certainely
come
againe
.
To
this
effect
doe
tend
the
tokens
foretold
from
the
Lord
,
scilicet●
That
when
we
shall
see
them
come
to
passe
,
we
may
become
more
certaine
,
that
the
Lord
(
as
he
did
prognosticate
)
will
certainely
come
.
The
first
vse
then
of
the
signes
is
,
that
by
them
,
as
by
seales
,
the
promise
touching
the
comming
of
Christ
should
be
ratified
,
and
our
faith
therin
confirmed
.
Another
perill
is
;
Though
wee
certainely
beleeue
that
the
end
of
the
World
shall
bee
,
and
that
the
Lord
shall
come
,
yet
lest
we
should
deny
him
as
yet
to
bee
farre
off
,
and
to
make
delay
.
For
this
imagination
is
the
cogitation
of
the
euill
seruant
,
and
maketh
a
man
secure
in
his
sins
.
Against
this
danger
the
Lord
would
haue
vs
alwaies
to
resolue
,
that
the
day
of
the
Lord
is
not
farre
absent
.
To
this
effect
tend
these
voices
,
Phil.
4.
The
Lord
is
at
hand
:
also
Mat.
24.
of
the
euill
seruant
,
who
imagineth
that
the
Lord
wil
not
come
quickly
,
he
saith
;
the
Lord
of
that
seruant
will
come
in
a
day
when
he
hopeth
not
,
and
in
anhoure
when
he
knoweth
not
,
and
will
cut
him
off
&c.
as
though
hee
should
say
,
his
Lord
will
sooner
returne
then
that
euill
seruant
expected
.
Luc.
12.
And
be
ye
likewise
prepared
:
for
the
Sonne
of
Man
wil
come
at
an
houre
when
yee
thinke
not
.
For
this
purpose
serue
the
signes
foretold
by
the
Lord
.
Verily
,
for
that
whereas
wee
perceiue
,
yea
from
the
beginning
,
and
doe
dayly
see
many
of
them
accomplished
already
,
and
to
come
to
passe
,
we
should
therfore
thinke
that
the
Lord
is
not
farre
off
,
and
(
so
)
watch
and
pray
.
Wherfore
the
Lord
,
when
he
had
fore-told
the
signes
,
he
(
consequently
)
added
the
vse
of
the
praediction
thereof
,
saying
;
when
yee
shall
see
all
these
things
,
Kn●w
that
he
is
nigh
,
euen
in
the
dores
.
Therefore
this
is
the
second
vse
of
these
signes
,
That
indeede
by
the
sight
thereof
wee
might
know
the
Lord
not
to
be
farre
off
,
but
quickly
to
returne
;
yet
so
,
as
that
wee
may
neuer
define
how
far
off
this
(
quickly
)
shall
be
.
The
third
perill
is
this
;
lest
that
,
because
the
good
seruant
must
remember
,
that
it
may
so
fall
out
that
his
Maister
may
come
quickly
,
hee
should
rashly
define
how
long
or
how
short
time
that
(
quickly
)
will
be
,
and
should
appoint
any
certaine
time
when
his
Lord
will
come
.
For
that
determination
of
a
certain
time
,
besides
,
that
it
is
presumptuous
,
it
is
likewise
repugnant
to
the
will
of
God
,
and
pernicious
.
Against
this
rock
,
the
Lord
will
haue
vs
to
acknowledge
and
confesse
,
that
wee
cannot
know
this
time
,
and
that
it
is
onely
knowne
to
God
.
Againe
,
hee
would
haue
vs
know
,
that
it
is
not
our
office
either
to
search
out
,
or
to
know
the
times
and
seasons
which
the
Father
hath
put
in
his
owne
power
.
Hereunto
also
appertaine
the
signes
,
that
is
to
say
,
That
when
we
shall
see
many
of
them
to
bee
originally
accomplished
from
the
time
of
the
Apostles
,
neither
yet
presently
the
Lord
to
bee
come
,
that
〈◊〉
yet
wee
presume
to
define
(
though
we
see
the
rest
)
of
any
certaine
time
of
his
comming
,
but
that
we
should
know
that
this
onely
is
seene
to
the
Lord
:
and
therefore
,
for
that
wee
are
ignorant
when
he
will
come
,
we
should
alwaies
watch
and
pray
.
Wherfore
the
Lord
saith
,
Matthew
,
24.
If
the
housholder
knew
at
what
houre
the
theefe
would
come
,
he
would
(
doubtlesse
)
wa●ch
,
and
not
suffer
his
house
to
be
digged
through
:
as
though
he
should
say
,
he
would
(
doubtlesse
)
watch
that
houre
onely
,
wherein
he
knew
the
thiefe
would
come
,
but
for
that
he
knoweth
hee
will
come
,
and
is
ignorant
in
what
houre
,
therfore
hee
awaketh
the
whole
night
,
and
standeth
vpon
his
watch
:
be
yie
also
therefor●
prepared
(
that
is
,
alwaies
)
for
at
an
houre
when
yet
thinke
not
will
the
sonne
of
man
come
;
as
if
he
had
said
▪
If
yee
know
that
certaine
time
wherin
he
would
returne
,
yee
would
watch
onely
about
that
time
,
and
addresse
your selues
to
meete
me
:
but
for
that
yee
are
ignorant
when
I
shall
come
,
at
midnight
or
cock-crow
,
or
in
the
morning
,
and
yet
yee
know
certainly
that
I
wil
come
,
therefore
,
yee
ought
continually
to
bee
prepared
,
and
in
readinesse
.
These
therefore
are
the
three
principall
vses
of
the
tokens
foregoing
the
end
of
the
world
,
and
the
comming
of
the
Lord
;
first
,
that
by
seeing
of
them
we
may
firmely
know
that
the
Lord
wil
come
:
next
,
that
by
the
sight
thereof
wee
may
know
that
hee
will
come
quickly
;
thirdly
,
that
by
seeing
of
them
wee
doe
not
yet
determine
how
long
this
(
quickly
)
shall
endure
;
for
that
many
of
them
are
come
to
passe
,
and
yet
the
Lord
commeth
not
.
Besides
,
no
signes
doe
bend
that
way
,
that
by
them
we
may
be
enabled
to
define
the
certaine
time
of
his
comming
,
and
of
the
end
of
the
world
.
Therefore
the
Lord
did
first
prognosticate
the
signes
,
Matthew
.
24.
and
then
,
le●t
any
man
should
yet
thinke
,
that
hee
could
gather
how
much
space
of
time
remained
touching
the
Lords
comming
,
he
added
,
Of
that
day
knoweth
no
man
.
We
see
therefore
that
this
sequele
hath
no
coherence
.
The
signes
are
fore-told
that
doe
fore-runne
the
end
of
the
world
:
therefore
when
they
formerly
come
to
passe
,
and
are
accomplished
;
we
may
not
thence
obserue
how
much
time
certainely
remaineth
vntill
his
comming
;
for
that
there
be
other
vses
(
as
is
manifested
already
)
of
the
signes
,
then
that
by
them
wee
either
can
or
ought
to
conclude
the
certaine
time
of
the
world
.
But
by
all
these
wee
may
easily
collect
what
a
Christian
man
may
doe
in
this
question
,
touching
the
end
of
the
world
.
Now
then
out
of
things
allready
spoken
let
vs
discusse
the
duties
of
a
Christian
man
to
be
obserued
in
this
question
of
the
worlds
ending
.
The
sixt
Capitall
branch
is
;
what
thinges
are
to
bee
obserued
of
a
Christian
man
,
in
this
question
touching
the
end
of
the
world
.
Wee
must
firmely
beleeue
that
this
world
shall
finally
come
to
an
that
the
Lord
shall
returne
,
and
that
the
world
shall
be
renewed
:
wherefore
seeing
there
must
be
a
renouation
of
the
Heauen
and
Earth
,
we
are
to
giue
regard
,
that
wee
likewise
be
daily
renouated
,
as
Peter
teacheth
.
2.
Pet.
3.
When
this
end
shall
come
,
wee
are
not
curiously
to
inquire
,
both
for
that
it
cannot
be
knowne
,
according
to
the
voyce
of
Christ
,
Mat.
24.
as
also
for
that
we
are
forbidden
in
that
saying
,
Act.
1
It
appertaineth
not
to
you
to
know
the
times
.
&c.
Although
we
know
not
when
hee
will
come
,
yet
in
the
meane
while
we
are
to
desire
his
comming
,
according
to
that
Mat.
6.
Let
thy
Kingdome
come
.
And
this
is
likewise
acceptable
to
God
,
as
the
Apostle
testifieth
2.
Tim.
4.
henceforth
is
laid
vp
for
me
a
crowne
of
righteousnes
,
which
the
Lord
(
that
iust
iudge
)
shall
render
vnto
me
at
that
day
,
and
not
only
to
me
,
but
also
to
all
such
as
shal
wish
for
his
comming
.
Albeit
wee
know
not
when
;
yet
ought
euery
one
continually
to
haue
in
remembrance
,
that
the
Lord
may
sooner
come
then
the
world
supposeth
.
For
this
is
the
difference
betweene
the
good
and
euill
seruant
,
Luc.
12.
The
euil
one
saith
,
My
Lord
wil
deferre
his
comming
&c.
but
the
good
one
saith
,
I
know
not
verily
when
my
Lord
wil
come
but
I
do
daily
expect
him
:
for
he
wil
come
(
as
hee
prophesied
)
as
a
thiefe
in
the
night
,
that
is
,
vpon
the
sodaine
.
Againe
albeit
(
that
I
may
in
the
interim
yeeld
this
)
that
he
will
not
come
speedily
to
iudge
the
whole
world
,
yet
it
may
bee
he
wil
come
to
morrow
to
exact
of
mee
a
priuate
account
of
my
life
.
Because
we
know
not
when
the
Lord
wil
come
,
we
are
to
watch
and
pray
perpetually
,
and
our
lamps
are
so
to
bee
kept
furnished
with
faith
and
good
workes
,
as
if
he
were
to
come
to
morrow
,
according
to
that
of
Christ
,
Mat.
24.
Watch
therefore
and
pray
,
for
you
know
not
what
houre
your
Lord
will
com●
▪
Wherefore
,
at
no
hand
are
we
to
imitate
that
euill
seruant
,
who
for
that
hee
doth
promise
to
himselfe
that
his
Maister
wil
deferre
his
comming
,
he
is
drunke
with
the
drunkards
,
and
smiteth
his
fellow
seruants
.
Luc.
12.
If
we
be
tempted
to
impatience
for
that
the
day
of
the
Lord
commeth
not
quickly
,
or
because
the
Lord
doth
so
long
deferre
his
comming
,
let
vs
follow
the
counsaile
of
the
Apostle
Pet.
2.
Epist.
3.
Let
vs
fasten
our
eyes
,
not
vpon
the
passage
of
this
temporary
life
,
but
vpon
aeternity
it selfe
,
where
all
time
,
be
it
neuer
soe
long
,
doth
vanish
to
nothing
:
and
let
vs
bee
advised
,
that
a
thousand
yeares
with
the
Lord
a●●
but
as
one
day
,
according
to
that
2.
Pet.
3.
Moreouer
bee
not
ignorant
of
this
one
thing
(
beloued
)
that
one
day
with
the
Lord
,
is
as
a
thousand
yeares
,
and
a
thousand
years
as
one
day
,
Let
vs
therfore
vnderstand
that
this
delay
is
nothing
.
If
further
we
shal
be
assaulted
,
either
of
our
owne
curiosity
,
or
questioned
of
others
,
why
the
Lord
doth
so
long
deferre
his
comming
?
let
vs
answere
as
Peter
instructeth
,
that
he
doth
therefore
deferre
,
for
that
hee
looketh
that
all
should
repent
,
and
that
he
is
not
delighted
with
the
perdition
of
men
.
If
Question
be
propounded
,
whether
the
Lord
will
sooner
or
later
come
?
let
vs
follow
the
doctrine
of
CHRIST
,
and
returne
our
answere
,
We
cannot
tell
:
for
this
is
the
safer
tract
.
For
if
thou
shalt
say
,
the
Lord
will
not
come
quickly
,
hee
will
yet
deferre
,
this
is
the
property
of
the
euill
seruant
.
Luke
,
12.
Matthew
.
24.
and
it
begetteth
either
security
to
●arnall
,
or
despaite
to
godly
men
,
who
desire
the
comming
of
Christ
:
if
thou
say
he
will
come
quickly
,
this
indeed
is
the
part
of
the
good
seruant
,
to
thinke
that
the
Lord
will
come
quickly
,
and
daily
to
expect
him
.
And
this
cogitation
will
quicken
thee
to
study
for
composing
thy selfe
,
and
for
to
meet
the
Lord
:
but
it
is
a
rash
affirmation
of
that
thou
knowest
not
.
But
if
thou
doest
answer
thou
canst
not
tell
;
and
therefore
because
thou
knowest
not
,
that
we
must
watch
and
pray
;
thou
shalt
doe
the
office
both
of
a
good
and
humble
seruant
,
and
so
shalt
passe
the
more
safe
way
.
For
this
is
the
third
,
accorning
to
Christs
Gospell
,
Watch
yee
therefore
,
for
yee
kn●●
not
.
&c.
Augustine
also
saith
in
the
Epistle
to
Hesychius
,
and
putteth
downe
three
orders
or
seruants
:
One
saith
;
Let
vs
watch
and
pray
,
for
that
the
Lord
will
come
quickly
:
another
saith
,
Let
vs
watch
and
pray
,
for
that
the
Lord
will
come
indeed
slowly
;
but
our
life
is
but
short
the
third
saith
,
Let
vs
watch
and
pray
,
for
wee
know
not
when
the
Lord
will
come
.
But
notwithstanding
wee
know
not
when
the
generall
end
of
the
World
shal
be
;
yet
let
vs
remember
that
the
end
of
our
(
little
)
world
is
neare
euery
one
of
vs
:
for
wee
cannot
long
liue
;
Let
vs
continually
watch
and
pray
:
Neither
imitate
that
euill
seruant
,
who
saith
My
Lord
will
delay
his
comming
.
The
Lord
grant
that
all
these
things
may
leaue
a
deepe
impression
in
the
depth
of
our
hearts
.
Amen
.
(
⸪
)
HIEROME
.
Whether
I
eat
or
drinke
,
or
whatsoeuer
I
doe
:
I
doe
alwaies
suppose
that
I
heare
the
voyce
of
the
trumpet
sounding
;
Ariseyee
dead
,
and
come
vnto
iudgement
.
AVGVSTINE
.
The
last
day
is
vnknowne
vnto
us
,
that
we
might
attend
vpon
euery
day
.
APOC.
22.
12.
Behold
,
I
come
quickly
,
and
my
reward
is
with
me
,
to
giue
to
euery
one
as
his
deeds
shal
be
.
THE
CONFESSION
of
HIEROME
ZANCHIVS
touching
the
perseuerance
of
the
Saints
in
faith
.
NOW
intending
my
explanation
and
confirmation
of
my
sentence
(
touching
the
perseueraance
of
the
Saints
in
Faith
)
in
the
entrance
,
that
all
ambiguitie
may
bee
remoued
,
which
(
secretly
)
resteth
in
words
of
different
signification
;
these
three
words
which
are
incident
to
this
question
(
Faith
,
Grace
,
Saint
)
are
principally
to
bee
vnfolded
,
and
what
thereby
must
be
vnderstood
.
In
the
next
place
,
lest
any
man
should
suppose
that
there
is
of
such
matter
controuersie
amongst
vs
,
where
indeed
there
is
none
;
such
things
are
to
be
remooued
out
of
the
way
,
which
seeme
,
and
are
not
controuerted
amongst
vs
.
Then
finally
,
wherein
this
controuersie
consisteth
,
and
what
my
opinion
is
thereof
,
shall
bee
declared
,
and
the
testimonies
of
Scriptures
,
Fathers
,
and
learned
men
of
our
Age
,
whereby
I
do
defend
this
my
iudgement
,
shall
be
alleadged
.
CHAP.
I.
Of
Faith
.
FAITH
(
so
much
as
that
thou
sight
a
good
fight
,
re●●●iuing
faith
and
a
good
conscience
,
the
disputation
is
not
here
intended
of
this
signification
of
faith
:
for
it
is
acknowledged
of
all
men
,
that
they
are
said
to
fall
from
the
faith
,
who
cast
off
the
Doctrine
once
receiued
,
●r
else
,
from
whom
,
by
the
iust
iudgement
of
God
,
the
Doctrine
is
taken
away
.
But
Faith
,
in
the
other
signification
,
is
diuided
into
true
and
iustifying
This
hypocriticall
or
dissembled
Faith
is
double
;
one
,
which
not
only
Tit.
1.
They
confess
that
they
know
God
;
but
by
〈◊〉
deeds
they
deny
him
.
Of
this
kind
was
the
faith
of
those
who
followed
Christ
for
the
bread
,
Iohn
6.
and
such
was
the
faith
of
Iudas
,
specially
,
after
he
begunne
to
intend
treason
against
Christ
.
The
other
is
so
semblable
to
true
faith
,
as
not
onely
they
who
haue
it
,
doe
not
acknowledge
it
to
bee
hypocriticall
,
but
others
also
by
the
greene
flourishing
blossome
of
an
honest
life
,
fructifying
from
thence
,
doe
altogether
adiudg
it
to
be
sincere
and
true
.
Onely
God
,
the
fearcher
of
the
heart
,
who
cannot
bee
deceiued
,
and
who
perceiueth
what
is
in
man
,
doth
see
it
to
be
hypocriticall
.
Such
like
was
the
faith
of
many
Disciples
,
who
after
the
space
of
many
monethes
they
reputed
themselues
sincere
beleeuers
in
Christ
,
yet
so
soone
as
others
heard
that
word
touching
the
manducation
of
Christs
flesh
,
they
fell
away
from
Christ
.
Ioh.
6.
And
the
reason
was
,
for
that
they
imagined
,
that
Christ
had
spoken
of
the
flesh
of
Christ
to
bee
eaten
with
the
mouth
and
carnall
manducation
:
such
was
the
faith
of
them
,
of
whom
Ioh.
2.
Many
beleeued
in
him
,
seeing
the
signes
which
he
did
;
but
Iesus
did
not
commit
himselfe
vnto
them
,
for
that
hee
knew
them
all
,
and
vnderstood
what
was
in
man
.
To
these
two
sorts
is
graunted
Mat.
●
.
Lord
,
Lord
,
haue
wee
not
in
thy
name
cast
out
Diuels
?
This
power
some
doe
call
the
faith
of
miracles
.
But
for
that
it
seemeth
to
me
to
be
rather
a
singular
efficacie
and
force
of
faith
,
both
true
and
hypocriticall
,
sometime
,
and
to
some
,
granted
in
working
miracles
,
rather
then
any
speciall
faith
;
therefore
I
doe
constitute
(
onely
)
two
kinds
of
faith
,
and
of
hypocrites
.
Both
which
Faith
is
dead
&
temporarie
:
Dead
,
for
that
as
concerning
the
first
,
it
neuer
moueth
men
to
the
hatred
of
sinne
,
and
loue
of
righteousnesse
,
neither
to
leade
an
honest
and
Christian
life
:
for
they
confesse
God
in
words
,
but
in
deeds
they
deny
him
.
But
the
other
,
although
at
the
first
they
receiue
the
word
with
a
certaine
ioy
,
and
doe
bring
foorth
a
certaine
flourishing
blossome
of
Christian
liuing
;
yet
neuer
doe
they
bring
full
and
ripe
fruits
:
but
in
some
presently
,
in
other
some
shortly
after
,
all
this
moisture
of
faith
is
dried
vp
,
either
exhausted
by
the
great
heat
of
bearing
the
Crosse
for
Christs
sake
,
or
else
suffocate
with
the
thornes
of
this
world
.
And
therefore
both
of
them
is
euen
temporarie
,
because
both
finally
,
as
I
said
,
vtterly
withereth
away
,
and
altogether
ceaseth
.
In
this
present
question
of
the
perseuerance
of
Saints
in
faith
,
doe
I
speake
of
neither
of
these
,
neither
did
I
euer
,
but
onely
of
true
faith
.
Now
true
and
vnfained
faith
is
indeede
onely
one
,
although
for
the
power
of
miracles
annexed
in
some
,
and
in
some
otherwise
,
it
is
by
some
set
downe
as
twofold
;
one
common
to
all
the
Elect
,
which
also
by
Paul
is
called
the
faith
of
the
Elect
;
and
that
is
it
whereby
the
Elect
are
iustified
,
and
liue
:
whereof
the
Scripture
saith
,
The
lust
man
shall
liue
by
his
faith
.
The
other
speciall
;
and
Hereof
▪
Mat.
17.
If
yee
shall
haue
so
much
faith
as
is
a
graine
of
mustard
seed
,
&
shal
say
to
this
mountaine
,
remooue
hence
,
it
shal
be
remooued
.
And
Rom.
12.
As
God
hath
measured
to
euery
man
the
measure
of
faith
:
againe
whether
prophecye
according
to
the
measure
of
faith
.
Of
this
faith
likewise
in
that
respect
it
doth
not
only
iustifie
,
but
likewise
prophecy
,
and
shew
forth
miracles
,
and
by
diuers
giftes
redintegrate
the
Church
,
I
do
not
speake
in
this
controuersie
.
For
many
vpon
certaine
causes
are
dignified
from
the
Lord
,
for
a
limited
time
with
this
efficacy
of
faith
in
doing
miracles
,
and
fort-telling
things
▪
to
come
but
at
certaine
times
withall
they
are
despoyled
of
it
,
and
yet
▪
then
not
destitute
of
the
vertue
of
faith
,
whereby
they
are
iust
and
liue
.
For
this
faith
,
as
it
doth
iustifie
,
hath
euen
all
the
same
properties
,
which
iustifying
faith
hath
(
which
is
)
common
to
all
the
Elect.
Therefore
,
that
we
may
speake
Sometime
faith
is
taken
for
the
very
act
of
faith
,
whereby
seriously
thinking
and
reposing
our selues
we
beleeue
in
Christ
.
And
although
I
cannot
in
sillables
demonstrate
all
these
thinges
in
the
Scriptures
,
yet
the
very
same
distinction
,
although
in
other
words
,
the
Scriptures
do
manifestly
teach
.
And
first
that
faith
very
frequently
is
taken
for
the
act
of
beleeuing
,
no
man
doth
make
doubt
:
for
this
holy
writ
teacheth
when
it
saith
,
A
man
is
iustified
by
faith
,
receiueth
remission
of
sinnes
:
vnderstandeth
the
worlds
were
made
;
Certainly
such
as
are
of
yeares
,
cannot
attaine
,
remission
of
sinnes
without
actuall
faith
.
Sometime
it
is
taken
for
the
habit
or
efficacie
inhaerent
in
the
harts
of
the
elect
,
as
the
Scriptures
do
make
euident
▪
as
whom
they
say
,
The
iust
man
doth
liue
by
his
faith
;
likewise
,
without
faith
it
is
impossible
so
please
God
.
The
iust
certainely
,
euen
when
they
sleepe
,
and
do
thinke
of
Christ
with
no
actuall
faith
,
yet
they
liue
by
faith
and
do
please
God
.
Faith
also
is
called
in
Scripture
,
Science
,
the
knowledge
of
God
,
and
a
full
perswasion
;
and
these
are
resiant
in
the
mind
,
euen
when
actually
we
do
not
thinke
on
Christ
.
And
Science
is
placed
by
the
Philosophers
in
the
praedicament
of
Qualitie
.
Besides
,
in
very
children
,
in
whom
there
can
bee
no
act
of
thought
,
sense
,
fiduce
,
yet
all
learned
men
do
yeeld
in
them
to
be
the
very
spirit
of
faith
,
and
efficacy
thereof
.
Bucer
doth
apparantly
accknowledge
this
in
many
places
,
as
in
Ep.
and
Ephes.
Cap.
1.
as
also
he
deliuereth
this
destinction
of
faith
(
into
Habit
and
Act
)
Lib.
de
reconcilia
.
Eccles.
controuers
de
reconciliand
articul
.
iustific
.
pag.
170.
&
126.
He
putteth
downe
these
expresse
wordes
,
To
beleeue
in
habit
,
and
to
beleeue
in
act
,
and
both
to
bee
effected
by
the
inspiration
of
the
spirit
.
And
in
Ep.
ad
Rom.
c.
9.
q.
de
.
lib.
arb.
hee
doth
not
dislike
the
School-men
do
call
that
the
habituall
gift
of
grace
which
the
Apostle
calleth
the
inward
man
.
And
who
wil
deny
faith
to
be
the
guift
of
God
,
and
a
faculty
infused
by
the
holy
spirit
,
wherby
we
beleeue
in
Christ
?
Therefore
that
faith
somtime
is
taken
for
the
Act
,
sometime
for
the
Habit
it
is
without
all
controuersie
.
This
true
faith
is
distinguished
into
strong
,
which
is
called
great
;
and
weake
which
is
called
little
fatih
in
the
Scriptures
:
for
in
some
it
is
strong
and
great
,
in
other
some
infirme
and
litle
;
nay
in
the
same
man
O
thou
of
little
faith
why
didst
thou
doubt
?
also
when
he
denyed
his
Maister
:
and
therefore
it
is
sometime
so
infirme
,
as
that
in
scriptures
it
is
called
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
little
faith
,
but
also
sometime
it
is
called
by
the
Lord
in
Scriptures
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
incredulity
Ma●
.
17.
Why
could
not
we
cast
the
Deuil
out
?
the
Lord
answereth
,
propter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vestram
,
for
your
vnbeleefe
.
Marc.
9.
Lord
help
our
unbeleefe
:
so
also
the
last
Ch.
it
was
strong
in
Peter
when
after
the
resurrection
of
the
Lord
,
with
great
confidence
he
preached
Christ
,
fearing
nothing
:
finally
hee
would
rather
dye
,
then
not
to
confesse
&
preach
Christ
.
And
indeed
the
weaker
the
faith
is
by
so
much
the
more
often
and
grieuously
;
and
the
stronger
it
is
by
so
much
the
lesse
often
,
&
in
a
lesse
measure
,
the
Saints
But
whether
it
be
weak
or
strong
,
great
or
small
,
alwaies
true
faith
,
(
besides
others
)
hath
two
essentiall
and
inseparable
properties
,
without
which
it
cannot
be
caled
true
&
iusiustifying
faith
.
The
one
is
life
:
the
other
is
perpetuity
.
For
first
,
it
is
necessary
that
it
be
liuely
,
exciting
the
life
of
Christ
in
the
belieuer
,
that
is
,
which
doth
kindle
in
the
heart
of
a
faithful
man
new
&
heauenly
motions
,
new
and
caelestiall
cogitations
new
&
heauenly
desires
,
finally
,
new
and
celestial
affections
,
conformable
to
the
law
of
God
,
&
often
expelling
terrene
cogitations
.
Which
thing
is
signified
in
the
Scriptures
by
the
name
of
purification
of
the
heart
,
and
of
mortification
of
the
flesh
,
and
vi●ification
of
the
spirit
,
and
crucifing
,
and
buriall
of
the
old
man
▪
and
renewing
and
resuscitating
of
the
new
man
;
withall
,
in
the
other
parts
,
that
it
be
powerful
,
and
working
through
loue
,
towards
God
and
our
neighbours
.
This
property
in
euery
place
the
holy
Spirit
enforceth
in
the
Scriptures
,
but
more
specially
in
the
epistles
of
Iames
and
Iohn
,
it
teacheth
purposely
this
property
to
bee
so
essentiall
to
●aith
,
that
vnlesse
this
be
present
,
it
can
in
no
case
be
called
true
and
iustifying
faith
.
Of
this
first
property
there
is
no
contention
amongest
.
The
other
essentiall
property
of
true
faith
is
,
That
it
bee
pe●oetuall
,
and
that
it
neuer
vtterly
faile
in
the
Elect.
This
property
I
am
able
to
demonstrate
by
many
testimonies
of
Scriptures
,
and
Fathers
,
and
our
owne
Doctors
:
but
those
which
I
shall
consquently
annex
,
let
them
suffice
for
my
present
confession
.
The
faith
of
Abraham
was
not
onely
a
liuing
faith
,
but
also
perpetuall
,
as
Iames
(
besides
others
)
doth
manifest
.
For
although
it
was
tossed
with
many
tentations
,
yet
did
it
not
at
any
time
totally
quaile
.
This
qualitie
of
the
faith
of
Abraham
doth
demonstrate
both
Moses
in
the
story
of
him
,
as
also
the
Apostle
,
Romans
,
4.
Now
whosoeuer
are
iustified
,
are
iustified
by
no
other
faith
then
that
whereby
euen
Abraham
the
Father
of
all
faithfull
was
iustified
,
as
the
Scriptures
euery
where
doe
teach
.
Herevpon
hee
is
called
the
Father
of
the
faithfull
;
because
whoseuer
are
the
sonne
of
the
promise
,
and
doe
beleeue
that
faith
may
be
imputed
vnto
them
for
righteousnesse
,
they
both
doe
beleiue
in
the
same
Sauiour
Christ
and
God
as
Abraham
did
,
and
by
the
very
same
,
that
is
,
like
faith
as
he
did
,
and
it
is
requisite
that
they
should
so
beleiue
.
There-vpon
the
Lord
Iesus
denied
the
Iewes
to
be
the
sonnes
of
Abraham
,
who
boasted
themselues
to
be
Abrahams
sonnes
:
and
for
what
cause
?
because
they
did
not
the
works
of
Abraham
,
that
is
,
for
that
they
neither
beleiued
in
him
,
nor
with
the
same
faith
that
hee
did
.
Iames
also
doth
conuince
such
as
haue
a
dead
fayth
,
without
workes
,
not
to
be
iustified
as
Abraham
was
iustified
;
and
why
so
?
for
that
they
were
n●●
endued
with
the
same
,
that
is
,
like
faith
as
Abraham
;
faith
,
I
say
●●●king
by
loue
.
As
Iames
therefore
doth
euict
that
not
to
bee
true
and
iustifiing
faith
,
which
is
dead
,
for
that
it
is
not
like
to
Abrahams
faith
in
this
quality
,
which
is
,
that
it
haue
life
;
it
is
likewife
euicted
,
that
such
a
faith
as
is
not
perpetuall
but
temporary
,
is
not
a
true
and
iustifying
faith
:
and
why
?
because
it
is
not
like
to
the
faith
of
Abraham
in
that
other
essentiall
property
,
which
is
,
that
it
bee
perpetuall
.
And
that
perpetuity
is
as
an
essentiall
property
to
iustifying
faith
,
and
(
faith
)
leading
to
life
●ternall
,
as
life
is
;
from
hence
is
made
manifest
:
for
that
as
they
cannot
bee
saued
not
hauing
faith
;
so
neither
can
they
who
haue
not
the
same
perpetuall
.
For
temporizers
are
neither
gratefull
to
God
,
nor
in
state
of
saluation
;
and
whosoeuer
shall
perseuer
vnto
the
end
,
he
onely
shall
attaine
saluation
.
Therefore
it
cannot
be
a
true
,
iustifying
,
and
sauing
faith
,
except
it
bee
both
liuing
and
permanent
.
And
I
pray
you
how
can
it
be
,
or
be
called
,
a
liuing
faith
,
and
which
bringeth
eternall
life
,
vnlesse
the
same
bee
alwaies
liuing
,
but
at
last
dead
or
vtterly
vanishing
?
In
the
Parable
of
the
seed
is
explaned
the
nature
of
true
and
false
faith
.
To
faith
(
not
true
)
are
ascribed
two
properties
;
one
,
that
it
is
not
liuely
,
that
is
,
that
although
it
receiue
the
seed
of
the
word
with
ioy
,
and
doe
produce
an
apparant
flourish
euen
of
an
honest
life
,
yet
doth
it
bring
forth
no
true
fruit
,
and
that
for
this
reason
,
because
the
seede
falleth
into
the
ground
which
is
either
rocky
,
and
therefore
therein
it
cannot
take
roote
;
or
thorny
,
and
therefore
the
seed
cast
thereinto
,
and
now
conuerted
into
the
bud
,
is
suffocated
before
it
can
bring
forth
any
fruit●
at
all
.
Another
property
which
is
there
ascribed
to
faith
(
not
true
nor
iustifying
)
is
this
;
That
it
is
not
perpetuall
,
but
temporary
:
Therefore
the
qualities
of
true
faith
must
needs
be
contrary
,
that
is
,
that
it
be
liuing
and
perpetuall
.
And
these
like-wise
are
in
the
same
place
explaned
,
viz.
in
that
part
of
the
ground
which
retained
the
seed
sowne
;
and
therevpon
brought
forth
much
fruit
perpetuity
therein
is
intimated
,
for
〈◊〉
that
ground
retayned
the
seede
sowne
therein
,
neither
was
it
suffocated
of
thornes
,
nor
with●red
with
the
heat
of
the
Sunne
;
and
life
,
in
that
it
brought
forth
much
fruit
.
Whereas
consequently
in
the
interpretation
of
this
Parable
the
Lord
spake
of
the
true
beleeuers
,
some
to
bring
forth
30
●ould
,
some
60.
some
an
hundreth
,
he
signified
in
all
the
Elect
&
true
beleeuers
,
faith
to
be
both
liuing
&
perpetuall
;
but
yet
in
some
more
strong
&
liuely
,
in
others
more
infirm
&
languid
.
For
althogh
true
faith
be
not
in
all
the
Elect
of
equal
strength
and
life
;
yet
is
it
necesssarie
that
in
all
the
Elect
it
be
liuing
and
perpetuall
,
else
it
cannot
be
called
true
and
iustifying
faith
.
And
(
in
good
sooth
)
I
do
not
see
,
how
it
can
be
no
consequent
;
if
faith
(
not
true
)
be
temporarie
,
then
true
faith
is
not
temporarie
;
And
if
it
be
not
temporarie
,
then
is
it
perpetual
;
for
so
much
as
that
which
is
perpetuall
,
is
contrarie
to
temporarie
.
Now
will
I
insert
testimonies
out
of
the
Fathers
.
Aug.
ad
Iul.
Com.
as
as
he
is
quoted
in
Decret
saith
;
Charitie
which
can
faile
,
was
neuer
true
:
so
Am●
.
in
,
2.
Corintbians
.
6.
therefore
neither
is
●aith
true
,
if
it
can
faile
.
The
same
Aug
To
▪
●
.
in
I●●
.
Enang
.
Tract
.
106.
C●
▪
513.
To
beleeue
truely
,
is
vnmoueably
〈◊〉
,
stably
,
strongly
;
that
nowthou
canst
not
returne
to
thine
owne
,
and
relinquish
Christ
.
Thus
he
,
Therefore
it
is
not
true
faith
,
vnlesse
it
be
vnshakeable
,
firme
,
stable
,
strong
,
so
that
it
neuer
fall
away
from
Christ
.
And
what
is
this
,
but
faith
to
be
perpetuall
?
Luther
.
in
Post●ll
.
maior●b
.
in
Sexagesimam
in
Euang.
Luc.
8
de
semin●
.
The
fourth
sort
of
hearers
,
who
permanently
doe
retaine
the
word
of
God
,
and
bring
forth
fruit
,
he
calleth
true
Christians
;
and
all
the
rest
that
are
temporarie
,
he
termeth
not
sincere
,
and
not
true
.
Therefore
temporarie
faith
is
neither
true
not
sincere
faith
.
Br●n
.
in
like
manner
vpon
the
same
Gospel
,
speaking
of
tēpori●ers
,
saith
,
That
such
doe
not
truely
beleeue
:
Therfore
temporary
faith
is
not
true
.
Bucer
in
Luc.
1.
pag.
141.
Piety
,
which
knoweth
an
end
,
is
not
true
Pietie
:
Therefore
neither
faith
,
which
hath
an
end
,
is
true
faith
.
Id●●
in
Mat.
&
sect.
2.
〈◊〉
,
〈◊〉
side
,
saith
;
Onely
the
Elect
doe
truly
beleeue
in
Christ
;
the
reprobate
beleeue
,
but
it
is
for
a
time
,
and
therefore
not
truely
:
and
their
faith
,
because
it
is
temporarie
,
neither
to
be
true
faith
,
nor
to
iustifie
,
or
make
the
sonnes
of
God
.
Idem
in
Iohn.
2.
sect.
3
,
vpon
these
words
(
but
Iesus
did
not
commit
him-selfe
vnto
them
)
first
teacheth
,
that
those
who
in
that
place
are
said
to
haue
beleeued
in
Christ
,
were
temporizers
;
then
of
temporizers
,
Those
(
saith
he
)
were
such
which
beleeue
in
the
name
of
Christ
,
yet
he
did
not
commit
himselfe
vnto
them
,
for
he
knew
what
was
in
man
:
for
hee
knew
them
to
haue
nothing
lesse
,
then
a
true
and
sound
faith
in
it
felfe
.
Thus
he
.
Therfore
temporary
faith
is
not
true
and
soundfaith
Idem
in
lib
dereconcilia
:
Eccles.
incontrouers
▪
de
iustif.
in
the
significatitions
of
this
word
(
credere
to
beleeue
)
first
hee
concludeth
,
that
it
is
wrought
in
vs
by
inspiration
of
the
Holy
Spirit
,
that
wee
doe
beleeue
:
Then
,
that
this
inspiration
doth
happen
diuerse
waies
▪
first
,
sometime
in
such
manner
,
as
that
wee
beleeue
some
part
of
the
word
of
God
,
but
not
all
,
againe
,
sometime
such
,
as
that
wee
doe
beleeue
all
,
but
not
alwaies
,
but
for
a
certaine
time
:
And
hee
teacheth
,
neither
of
these
to
be
the
inspiration
of
a
true
faith
fol.
138
128.
139.
But
the
other
inspirations
of
true
faith
(
which
he
there
reciteth
and
explaineth
)
hee
conioyneth
them
all
with
perpetuitie
;
and
therefore
teacheth
,
That
it
is
no
true
faith
vnlesse
it
bee
perpetuall
.
And
fol.
139.
expressely
hee
saith
,
That
Faith
(
not
true
)
which
the
Lord
calleth
temporary
,
is
called
by
Paul
●aigned
,
and
by
Iames
dead
faith
:
and
that
this
is
not
of
the
same
ranke
with
a
liuely
and
true
faith
,
which
doth
in
veritie
apprehend
the
life
of
GOD
in
Christ
.
By
which
words
Bucer
teacheth
,
that
faith
,
which
is
temporarie
,
to
bee
hypocriticall
and
dead
,
that
is
,
neither
liuing
nor
true
faith
.
Therefore
true
Faith
must
bee
perpetuall
.
Idem
in
Eph.
c.
1.
vpon
these
words
(
yee
are
sealed
by
the
holy
Spirit
of
promise
)
he
calleth
temporarie
faith
a
picture
of
faith
;
againe
,
dissembled
credulitie
;
and
saith
it
is
called
of
Iames
dead
faith
:
and
therefore
not
to
bee
true
faith
.
As
likewise
a
dead
man
is
not
a
true
man
:
for
that
by
this
addition
(
scili●●●
of
dead
)
it
destroyeth
the
nature
of
faith
:
as
also
when
wee
say
a
dead
man
,
by
this
addition
(
of
dead
)
is
extinct
the
nature
of
man
.
But
(
saith
hee
)
Paul
speaketh
not
of
the
image
of
faith
,
but
of
true
faith
,
when
he
speaketh
of
a
sauing
faith
,
and
which
proceedeth
from
the
Holy
Spirit
.
For
although
that
image
of
faith
doth
sometime
strongly
grow
on
so
that
it
doth
pa●
forth
fruit
;
yet
,
(
the
Sun
arising
)
at
last
those
fruits
are
extinguished
,
as
doth
appeare
in
them
who
seeke
carnall
libertie
by
the
Gospell
,
and
doe
neuer
make
consideration
of
the
Crosse
which
is
there
taught
:
this
faith
is
hypocriticall
credulitie
:
Iames
calleth
it
dead
faith
;
which
condition
being
added
destroyeth
the
nature
of
faith
,
as
when
wee
say
,
a
(
dead
)
man
,
by
that
addition
the
nature
of
man
is
done
away
.
These
things
Bucer
.
Therefore
if
faith
be
not
perpetuall
,
it
cannot
be
true
and
liuing
faith
.
Idem
in
ep.
ad
Eph.
●
.
4.
Tract
.
d●
Eccles.
in
the
entrance
fol.
111.
●ee
putteth
downe
a
three-fold
faith
;
first
,
iustifying
,
and
therefore
true
and
perpetuall
faith
;
then
faith
vtterly
dead
;
thirdly
▪
the
meane
betweene
both
,
this
(
temporary
)
faith
.
And
hee
doth
demonstrate
these
two
last
not
to
be
a
true
saith
▪
neither
men
thereby
to
be
iustified
:
Although
(
saith
hee
)
there
be
some
to
be
found
,
who
place
a
certain
〈◊〉
faith
between
that
which
iustifieth
,
which
worketh
by
Loue
,
and
is
expressely
called
a
liuing
faith
,
and
that
which
is
vtterly
dead
,
that
is
,
not
working
any
good
.
And
,
indeed
,
there
is
a
certaine
temporarie
faith
noted
by
Christ
,
which
although
it
doth
not
endure
,
and
profit
so
farre
to
fructifie
,
yet
it
putteth
forth
into
bud
:
This
faith
,
is
an
assent
vnto
the
Gospell
:
which
i●
therefore
inspired
euen
into
reprobate
men
,
that
they
in
some
sort
should
glorifie
God
in
their
words
and
deedes
,
and
should
commend
him
to
the
prayers
of
the
Saints
;
and
withall
be
stripped
naked
of
all
excuse
of
ignorance
.
Such
was
the
faith
of
Cain
;
(
for
hee
also
offered
sacrifice
)
of
Saul
,
A●hab
,
Iudas
the
T●aitor
,
and
of
all
others
,
who
are
so
far
illuminated
of
God
,
that
in
some
sort
,
and
for
some
time
,
they
embrace
and
tast
of
the
sacred
word
of
God
with
ioy
,
and
are
made
partakers
of
the
heauenly
gifts
,
and
the
holy
Spirit
;
and
yet
by
relapse
they
fall
into
impietie
,
and
therein
perish
in
obstinacie
.
Notwithstanding
whatsoeuer
life
or
worke
is
seene
in
their
faith
,
yet
these
men
remaine
(
endued
with
a
temporarie
gift
,
and
a
lame
faith
)
so
long
as
they
want
a
iustifying
faith
,
without
Christ
;
therefore
(
are
they
)
in
death
and
vnder
Gods
wrath
;
and
al
those
motions
of
faith
,
in
them
of
what
qualitie
soeuer
,
and
benefits
in
apparance
,
are
indeed
the
good
works
of
the
good
God
,
as
whereby
also
hee
is
beneficiall
vnto
mankinde
by
euill
men
to
the
amplifying
of
〈◊〉
glorie
in
his
infinite
bountifulnesse●
but
to
those
men
they
are
euil
works
and
sinnes
,
who
doe
them
yet
of
an
impious
minde
,
because
they
proceede
wickedly
,
reiecting
the
blood
of
Iesus
Christ
,
and
iustification
by
him
offered
.
Yet
hence
is
the
difference
betweene
them
,
who
through
this
faith
,
though
but
vanishing
and
not
regenerating
,
doe
confesse
the
Lord
Christ
in
word
,
and
doe
not
apparantly
deny
him
in
deede
;
and
them
,
who
howsoeuer
they
say
that
they
beleeue
in
word
,
yet
in
deede
doe
trample
vnder
foote
the
Lord
Christ
,
and
hold
his
bloud
as
prophane
;
for
that
the
one
sort
are
tolerated
〈◊〉
the
externe
fellowship
of
the
Saints
,
vntill
they
doe
plainely
discouer
their
impietie
;
but
not
the
other
,
for
that
they
make
themselues
manifest
in
their
impietie
.
Yet
neither
sort
are
true
members
at
any
time
of
the
bodie
of
Christ
,
for
that
they
liue
not
in
Christ
.
In
these
wordes
of
Bucer
,
amongst
other
things
,
it
is
manifest
;
first
,
That
if
saith
be
temporary
,
it
is
not
true
and
iustifying
:
therefore
true
and
iustifying
faith
is
perpetuall
:
secondly
,
That
Saul
and
Iudas
had
neuer
true
and
iustifying
faith
,
for
that
their
faith
was
but
temporarie
:
Therfore
that
is
false
which
one
taught
,
and
committed
to
writing
,
That
Saul
&
Iudas
were
iustified
as
wel
as
Dauid
and
Peter
:
thirdly
,
That
neither
temporizers
,
nor
notoriouslie
wicked
,
euer
were
true
members
of
the
Church
;
and
therfore
the
Elect
onely
,
and
such
as
are
endued
with
true
faith
,
are
the
true
members
of
the
Church
.
Musculus
in
Ioh.
cap.
8.
pag.
62.
vpon
these
words
(
if
ye
abide
in
〈…〉
,
then
are
yee
verily
my
Disciples
)
saith
he
;
He
ioyneth
soliditie
and
stabilitie
with
veritie
.
That
which
is
true
is
solid
;
that
which
is
false
is
vaine
and
fained
▪
and
so
cannot
be
stable
,
specially
if
it
come
liable
to
examination
.
That
which
is
gold
,
remaineth
gold
;
that
which
seemeth
and
is
not
will
long
〈◊〉
,
for
that
〈◊〉
cannot
long
retaine
the
false
app●rance
of
gold
.
Sound
graine
do●●
endure
the
flaile
,
and
the
fanne
;
but
the
chaffe
with
a
little
ventila●i●●
will
bee
scattered
into
the
ayre
.
A
naturall
colour
is
more
permanen●●
counterfet
is
easily
descried
.
A
t●●●
friend
will
not
relent
euen
in
aduersitie
;
but
a
false
dissembler
will
change
with
euery
winde
.
Great
is
the
stabilitie
of
truth
on
euery
hand
▪
for
the
germane
Disciples
of
Christ
are
solide
and
firme
,
neither
are
they
easily
altered
by
sorrowfull
lots
;
but
such
as
are
dissemblers
,
are
not
constant
,
no
not
in
time
of
peace
.
〈◊〉
loc.
de
Patientia
.
ca.
Quod
sit
patientia
pag.
757.
Faith
temporarie
is
not
true
faith
.
Therefore
clearely
I
haue
made
demonstration
,
That
perpetuitie
is
such
an
essentiall
propertie
of
true
faith
,
as
that
vnlesse
it
be
perpetuall
,
it
cannot
bee
,
or
bee
called
true
faith
.
A
description
of
true
faith
.
FAITH
therfore
is
a
vertue
or
efficacie
,
&
the
same
liuely
and
perpetuall
freely
infused
into
the
hearts
of
the
Elect
(
that
is
,
ours
)
from
the
Father
for
Christ
his
sake
by
the
Holy
Spirit
:
whereby
we
beeing
perswaded
,
that
whatsoeuer
is
proposed
in
the
writings
Propheticall
and
Apostolicall
▪
to
bee
the
word
of
God
,
we
embrace
totally
the
Lawe
and
the
Gospell
with
an
in●ubi●●●e
and
constant
assent
,
as
the
true
word
of
God
:
and
in
such
sort
wee
doe
receiue
them
,
as
that
by
the
Law
we
doe
verily
acknowledge
our
sinnes
,
feele
the
wrath
of
God
,
despaire
of
our
owne
strength
,
and
are
affected
with
a
sound
desire
of
the
Mediator
,
who
may
take
away
our
sinnes
,
pacifie
Gods
anger
,
minister
strength
to
vs
for
auoiding
of
sinne
,
and
the
obseruation
of
Gods
Lawe
:
and
by
the
Gospell
we
may
truely
acknowledge
Iesus
to
be
very
Christ
,
God
and
Man
,
one
Mediatour
,
and
together
with
the
Father
and
the
Holy
Spirit
,
common
to
both
,
our
●●uiour
,
and
the
same
for
perpetuitie●
and
so
acknowledged
doe
〈◊〉
him
;
and
in
all
our
necessities
doe
call
vpon
him
;
our
whol
confidence
and
hope
of
the
remission
of
our
sinnes
,
saluation
and
life
eternall
,
being
setled
and
defixed
vpon
him
alone
;
and
being
perpetually
affected
with
the
loue
of
him
,
we
may
continually
bend
our
studies
for
to
doe
his
Lawe
,
and
that
partly
,
that
his
Name
may
be
for
euer
glorified
by
vs
,
partly
,
that
wee
may
testifie
our selues
to
be
the
children
of
God
,
by
perpetuall
obedience
,
partly
,
(
to
conclude
)
that
so
many
as
possibly
wee
can
,
wee
may
bring
,
not
onely
by
our
tongue
,
but
also
by
the
sanctimonie
of
our
whole
life
,
vnto
Christ
,
and
confirme
such
as
are
wonne
more
and
more
in
his
faith
.
This
is
my
description
of
faith
;
and
that
plenarie
;
and
composed
of
all
his
causes
and
principall
effects
:
the
singular
parts
whereof
are
in
a
manner
formerly
proued
.
First
;
that
it
is
a
vertue
or
efficacie
,
and
therefore
a
certaine
habite
,
as
formerly
is
manifested
in
the
first
partition
of
faith
;
where
faith
was
diuided
into
Habite
and
Act.
And
it
is
vulgarly
held
in
opinion
,
That
Faith
,
Hope
,
and
Loue
,
be
termed
Vertues
Theologicall
.
And
not
onely
Bucer
,
but
likewise
many
other
,
doe
often
so
define
faith
,
as
they
call
it
to
be
a
gift
of
God
,
and
a
worke
of
the
Holy
Spirit
,
in
the
minde
of
the
Elect
,
whereby
they
beleeue
the
Gospel
of
Christ
.
Therfore
there
is
a
discrepance
between
the
gift
whereby
we
beleeue
,
and
the
very
motion
of
the
minde
and
action
of
beleeuing
.
Nay
more
in
Disput.
Ratis●onensi
pag.
443.
the
same
Bucer
doth
ratifie
that
definition
of
faith
,
wherein
it
is
said
,
That
Faith
is
a
vertue
celestiall
and
freely
infused
.
Againe
,
pag.
445.
hee
concludeth
the
definition
of
faith
,
saying
▪
Faith
therefore
,
whereby
wee
beleeue
God
and
are
iustified
,
what
can
it
be
else
but
that
efficacie
celestially
inspired
,
that
doctrine
and
testification
of
the
holy
Spirit
,
wherby
wee
embrace
and
willingly
receiue
the
proffered
promise
of
remission
of
sinnes
.
Vertue
likewise
is
it
called
of
the
Philosophers
,
which
maketh
his
subiect
good
:
so
Tull●●
de
finibus
;
Vertue
is
that
efficacie
,
whereby
the
thing
whereof
it
is
a
Vertue
,
is
made
perfect
.
Now
Faith
truely
maketh
him
good
and
perfect
whose
heart
it
possesseth
:
for
i●
maketh
men
●ust
,
it
purifieth
the
heart
&c.
Therefore
it
is
a
vertue
.
Secondly
,
liuing
and
perpetuall
.
These
likewise
being
two
qualities
essentiall
to
Faith
,
&
expressing
the
nature
thereof
,
were
before
demonstrated
,
cap.
de
fide
.
Thirdly
,
infused
.
This
is
added
,
that
difference
may
bee
put
betweene
vertues
,
either
by
nature
ingraffed
,
or
attained
by
study
,
and
those
which
are
giuen
from
Heauen
aboue
.
Fourthly
,
from
the
Father
.
This
is
annexed
,
to
giue
notice
from
whence
,
as
from
the
first
fountaine
,
faith
issueth
,
that
is
,
from
our
Father
:
for
hee
is
the
fountaine
,
as
of
Diuinitie
so
of
all
vertue
,
and
all
good
.
Iames
1.
Euerie
good
giuing
and
euery
perfect
gift
is
from
aboue
,
descending
from
the
Father
of
Lights
.
Fiftly
,
for
Christ
his
sake
.
For
no
good
thing
is
conferred
vpon
vs
but
●or
Christ
.
And
hee
by
his
Passion
me●●●ed
to
the
Elect
,
as
saluation
and
life
eternall
,
soe
also
Faith
whereby
they
receiue
saluation
a●●
life
.
Sixtly
,
by
the
Holy
Ghost
.
That
the
immediate
and
officaci●●s
cause
efficient
of
faith
in
vs
may
be
expressed
,
and
that
it
may
be
vanderstood
that
the
outward
preaching
of
the
word
sufficeth
not
,
&
the
force
of
our
free
wil
as
the
Pelagian
supposed
,
but
that
the
inward
operation
of
the
holy
spirit
is
necessary
to
beget
faith
in
vs
.
For
as
the
loue
of
God
is
spread
abroad
in
our
hearts
,
not
by
free
will
which
ariseth
out
of
vs
,
as
saith
Augustine
,
but
by
the
spirit
which
is
giuen
vnto
vs
:
so
also
faith
is
infused
into
our
heartes
by
the
holy
Spirit
and
not
by
freewill
.
Seauenthly
,
freely
.
That
all
our
merit
may
bee
excluded
,
and
that
faith
may
be
acknowledged
to
be
a
free
gift
of
God
,
as
the
Scriptures
do
in
euery
place
testifie
.
Eightly
,
into
the
hearts
of
the
Elect.
For
true
faith
is
peculiarly
●●uen
to
the
Elect
,
as
both
Augustine
and
Bucer
do
teach
euery
where
according
to
the
scriptures
,
therevpon
it
is
called
by
Paul
,
the
faith
of
the
Elect.
Neither
doth
it
only
possesse
the
mind
,
but
principally
the
heart
.
Ninthly
,
that
is
ours
.
That
is
adioyned
,
That
euery
of
vs
might
beleeue
that
hee
is
of
the
number
of
the
Elect
,
and
that
wee
should
not
repute
our selues
secluded
out
of
their
society
.
Tenthly
,
whereby
wee
are
perswaded
,
that
that
which
is
proposed
&c.
This
is
the
first
effect
of
Faith
infused
,
that
it
should
perswade
that
to
be
the
word
of
God
,
which
indeed
is
the
word
of
God
:
heerevppon
it
is
termed
of
the
Gr●cians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
perswading
.
For
we
cannot
receiue
and
assent
vnlesse
we
be
first
perswaded
that
it
is
the
word
of
God
.
Eleuenthly
,
The
whole
,
both
Law
and
Gospell
,
this
is
the
matter
of
faith
,
wherevppon
it
is
occupied
.
For
faith
doth
beleeue
not
only
the
Gospell
▪
but
also
the
law
to
bee
the
word
of
God
,
and
it
▪
doth
receiue
and
embrace
as
well
the
Law
as
the
Gospell
.
Twelfthly
,
as
the
word
of
God
.
For
although
it
be
preached
of
men
,
yet
faith
entertaineth
it
not
as
of
men
,
but
as
it
is
the
very
word
of
God
as
the
Apostle
saith
▪
Thirteenthly
,
with
an
vndoubted
and
constant
assent
.
For
it
is
the
property
of
true
faith
to
exclude
doubtfulnes
:
wherevpon
i●
is
also
called
a
ful
perswasion
:
for
▪
it
is
the
euidence
of
thinges
not
seene
.
Heb.
11.
●
.
(
with
constant
assent
)
is
added
,
fo●
that
true
faith
doth
not
now
assent
,
and
then
dissent
;
but
at
all
times
and
constantly
giueth
her
assent
,
sometime
indeed
more
stedfastly
;
sometime
more
weakely
;
yet
it
beleeueth
constantly
.
F●r
it
neuer
reiectet●
the
word
of
God
as
false
.
Fourteenthly
,
And
so
wee
receiue
as
by
the
Law
.
Heere
are
expressed
the
speciall
effects
of
faith
;
and
first
such
effects
as
it
begetteth
in
v●
by
the
view
and
assent
to
the
Law
of
God
;
for
these
effects
are
4.
well
knowne
to
all
:
Whereof
the
first
is
the
knowledge
of
sinne
;
the
next
a
sense
of
Gods
anger
against
sinne
,
the
third
,
despaire
of
our
owne
strength
;
from
hence
that
wee
perceiue
the
Law
to
be
spirituall
,
and
to
exact
most
perfect
obedience
,
and
our selues
to
be
carnall
,
and
fold
vnder
sinne
;
the
fourth
,
is
the
desire
of
the
mediator
.
For
it
is
our
Schoolmaister
,
leading
to
Christ
.
Fifteenthly
,
And
by
the
Gospell
.
For
these
are
principall
effectes
of
faith
which
it
produceth
in
the
Elect
,
euen
from
hence
,
for
that
it
looketh
(
with
a
single
eye
)
into
the
Gospel
of
Christ
.
The
first
is
the
true
knowledge
of
him
who
is
immediately
published
in
the
Gospel
,
that
is
,
Iesus
:
that
hee
is
very
Christ
,
God
and
man
,
in
respect
of
his
person
;
the
Redeemer
in
regard
of
his
office
;
alone
,
for
that
hee
only
paid
the
price
;
together
with
the
Father
and
the
holy
Spirit
(
c●mmon
▪
●o
both
)
our
Sauiour
.
For
although
he
alone
paid
the
price
,
and
in
that
respect
properly
is
the
sole
Mediator
,
yet
hee
alone
doth
not
saue
,
that
is
iustifie
,
regenerate
,
blesse
,
but
iointly
with
the
Father
and
the
Holy
Spirit
;
perpetuall
,
because
he
continueth
the
worke
of
our
saluation
already
begunne
.
So
that
Faith
effecteth
,
that
wee
doe
acknowledge
by
Christ
,
euen
the
Father
to
be
our
Father
,
and
the
Holy
Spirit
,
as
him
by
whom
,
dwelling
within
vs
,
we
are
regenerate
and
sanctified
.
The
second
effect
is
;
That
by
this
faith
we
doe
not
only
acknowledge
this
our
only
Sauiour
to
be
our
God
,
but
withal
so
acknowledged
we
embrace
him
,
euen
with
true
loue
and
reuerence
,
euen
as
our
God
,
our
Father
,
and
Sauiour
.
Herewith
is
ioyned
our
confidence
,
touching
remission
of
sinnes
,
and
hope
of
plenarie
atta●nement
of
life
eternall
,
by
the
mercy
and
goodnes
of
God
,
and
for
the
merits
of
Iesus
Christ
.
The
third
,
is
inuocation
;
which
ariseth
out
of
knowledge
,
confidence
,
and
hope
.
The
fourth
;
the
study
of
obseruing
the
Law
and
will
of
God
:
this
floweth
immediately
from
the
loue
,
and
our
reuerence
towards
God
▪
Sixteenthly
:
And
that
for
his
name
sake
.
Here
bee
three
endes
of
ou●
obedience
,
&
studie
of
good
works
.
The
first
,
is
Gods
glorie
;
the
next
,
is
the
testification
of
our
fillall
adoption
and
faith
;
the
third
,
the
saluation
of
the
Elect
:
but
of
them
▪
who
as
yet
are
without
,
that
they
may
come
vnto
Christ
;
&
of
them
which
are
within
,
that
they
may
be
preserued
in
Christ
.
This
is
a
briefe
portraiture
of
faith
.
But
yet
,
if
neede
require
,
I
will
more
fully
explaine
it
,
and
confirme
it
by
sinne
testimonies
of
scripture
.
I
doe
speake
of
this
faith
,
when
I
doe
speake
of
faith
,
specially
in
this
question
of
the
perseuerance
of
the
Saints
in
faith
:
from
which
I
contend
that
the
Saints
can
neuer
totally
fall
away
:
for
that
they
do
not
vtterly
loose
that
root
,
that
is
the
vertue
or
force
infused
,
which
some
call
Habit
;
others
the
seed
,
for
the
word
of
God
which
it
retaineth
;
neither
doe
they
vtterly
shake
off
all
the
fruits
thereof
,
for
that
God
doth
both
the
one
and
the
other
perpetually
preserue
in
them
,
for
his
promise
sake
,
and
the
merit
and
intercession
of
Christ
.
I
doe
not
follow
the
definition
of
some
most
learned
men
,
who
doe
so
define
faith
,
as
that
they
say
it
is
a
confidence
in
the
mercie
of
God
promised
for
the
son
of
Gods
sake
.
For
although
I
do●
not
dislalow
this
definition
,
yet
is
it
not
plenarie
.
And
although
this
fiducie
be
inseparable
from
true
faith
▪
yet
fiducie
to
bee
one
thing
,
and
●aith
another
,
the
Apostle
plainely
teacheth
3.
ad
Ephes
.
saying
;
In
whom
(
or
by
whom
)
Iesus
Christ
wee
haue
boldnes
and
entrance
(
adding
withal
)
with
confidence
,
by
faith
in
him
.
The
Apostle
calleth
fiducie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
maketh
that
the
effect
of
this
.
Likewise
the
definition
of
faith
Hebr.
11.
doth
more
largely
extend
it self
then
the
name
of
fiducie
.
And
Bucer
in
lib●
d●
Reconcil
.
Eccles.
in
articul
.
de
Iustif
doth
plentifully
declare
,
that
faith
doth
differ
from
fiducie
,
although
both
of
them
be
inseparably
●o●o●ned
together
.
For
this
cause
therefore
I
rather
make
choice
to
follow
B●●●●r
▪
by
so
defining
of
faith
,
that
I
should
call
it
an
efficacie
or
vertue
freely
infused
into
the
hearts
of
th●
Elect
&c
then
to
call
it
a
fiducie
o●
confidence
.
Of
Grace
.
GRACE
,
●ol●arr●
as
concerneth
〈◊〉
is
present
controuersie
▪
first
is
taken
for
that
aeternall
fauour
of
God
,
wherewith
he
did
dignifie
vs
from
all
aeternitie
before
all
other
Nations
;
that
verily
he
should
Elect
vs
in
Christ
,
vnto
life
eternall
,
after
calling
in
due
time
,
iustifying
and
glorifying
vs
.
This
Grace
is
called
(
by
another
name
)
that
euerlasting
loue
wherwith
God
hath
embraced
vs
in
his
Sonne
Christ
.
Of
this
Grace
elsewhere
most
frequently
,
but
especiall
.
2.
Tim.
1.
Hee
hath
called
vs
with
an
holy
calling
,
not
according
to
our
workes
,
but
according
to
his
purpose
and
grace
,
which
is
giuen
vs
in
Christ
,
before
all
times
,
and
n●w
manifested
by
the
appearing
of
our
S●●i●r
.
He
saith
it
was
giuen
vs
,
yea
before
we
were
borne
,
but
as
then
not
manifested
.
Of
this
grace
I
speake
in
the
Question
of
perseuerance
,
and
contend
,
that
all
,
to
whom
before
all
times
(
as
the
Apostle
speaketh
)
this
Grace
was
giuen
,
shall
neuer
fall
away
;
for
that
as
that
grace
was
giuen
before
they
were
borne
;
neither
the
sinnes
where
in●●
God
did
fore-see
they
should
fall
,
could
let
him
,
but
he
would
bestow
this
grace
vpon
them
.
Now
therefore
there
is
nothing
now
that
can
effect
,
that
they
should
fall
away
from
this
Grace
.
For
it
is
nothing
else
but
the
free
loue
of
God
,
eternall
and
vnchangeable
towards
his
Elect.
And
this
Grace
is
in
God
himselfe
,
and
therefore
is
it
immuble
;
in
vs
is
onely
the
knowledge
,
sense
,
and
effects
thereof
:
therfore
(
saith
the
Apostle
)
which
was
giuen
to
vs
.
before
all
worlds
,
but
now
manifested
by
the
comming
of
our
Sauiour
.
Grace
therefore
is
taken
secondarily
for
the
effects
of
that
Grace
,
or
fauour
and
loue
,
whereby
God
hath
embraced
vs
before
al
worlds
:
which
effects
beeing
different
,
the
graces
also
are
called
diuerse
;
for
they
are
all
giuen
freely
,
and
all
effects
of
the
first
Grace
.
And
chiefly
,
that
gift
of
faith
,
whereby
we
acknowledge
that
first
Grace
:
and
feele
it
,
●is
termed
Grace
;
from
this
also
I
say
,
that
the
Elect
cannot
fall
.
Regeneration
in
like
sort
is
a
singular
grace
of
God
,
neither
an●
they
vtterly
depriued
of
this
grace
▪
for
the
Holy
Spirit
doth
preseru●
that
in
the
Elect
,
euen
vntill
the
last
breath
,
as
hereafter
I
will
declare
▪
Also
Remission
of
sinnes
is
a
grace●
for
it
is
freely
giuen
,
and
from
this
they
neuer
fall
,
because
the
sinner
once
remitted
shall
neuer
be
againe
imputed
vnto
them
.
For
his
gifts
and
calling
are
without
repentance
▪
Rom.
11.
The
feare
of
God
also
▪
hope
,
and
Loue
towards
God
,
ar●
singular
graces
;
neither
doe
the
Elect
wholly
loose
these
graces
;
neither
are
they
euer
hayled
to
this
passe
that
they
contemne
God
▪
as
Epicures
doe
,
or
that
they
vtterly
despaire
of
God
,
o●
hate
him
.
Finally
,
all
those
effects
which
in
no
wise
are
seperable
from
faith
,
are
called
Graces
;
and
mine
endeuour
is
,
that
they
can
neuer
in
the
Elect
be
vtterly
extinguished
:
for
that
if
faith
can
neuer
be
totally
extinct
,
neither
can
such
effects
as
are
inseperably
ioined
with
faith
be
vtterly
wasted
Therefore
I
doe
vnderstand
,
touching
all
these
Graces
,
in
this
Question
,
That
the
Saints
cannot
fully
fal
from
Grace
.
But
yet
there
bee
other
gifts
of
the
Holy
Spirit
,
and
effects
of
that
first
Grace
,
for
that
they
are
freely
giuen
,
but
yet
so
,
as
that
they
are
in
no
wise
necessarily
and
alwaies
adharent
with
this
vertue
of
faith
:
as
a
greator
puritie
of
conscience
and
heart
;
as
a●acri●●e
of
spirit
,
proceeding
from
a
good
conscience
;
as
great
boldness
in
publishing
and
confessing
Christ
;
as
an
Heroicall
fortitude
of
minde
in
bea●ing
euery
g●●euous
Crosse
;
as
a
vehement
and
singular
taste
of
the
goodnes
and
fauour
of
God
in
vs
;
as
free
and
chearefull
invocation
of
God
;
and
many
other
effects
of
faith
,
which
are
as
most
splendent
flames
,
shining
out
of
a
burning
fire
Certainly
as
the
flames
of
fire
are
extinguished
either
by
withdrawing
the
●ewell
,
or
by
infusion
of
water
,
although
the
whole
fire
at
once
and
together
be
not
vtterly
extinct
;
and
as
the
beames
of
the
Sunne
,
by
interposition
of
thick
clouds
,
are
expelled
out
of
of
our
Horison
,
although
the
whole
light
of
the
Sunne
be
not
vtterly
taken
away
:
so
these
effects
of
saith
,
formerly
mentioned
,
and
of
the
holy
Spirit
(
by
sinne
committed
by
consent
)
that
they
so
can
be
remooued
out
of
the
mindes
and
hearts
of
the
Saints
,
yet
〈◊〉
through
the
diuine
promise
,
the
substance
of
faith
abiding
,
I
neuer
did
,
neither
can
it
be
denied
:
seeing
both
the
examples
of
the
Saints
in
Scripture
doe
praegnantly
demonstr●●●
this
,
and
euery
sanctified
man
doth
experimentally
finde
this
in
h●●selfe
.
Dauid
,
although
hee
did
not
vtterly
loose
his
faith
,
neither
all
feare
of
God
,
neither
all
confidence
and
hope
in
God
,
neither
yet
all
loue
of
God
;
for
neither
at
any
time
did
hee
either
wholly
reiect
the
word
of
God
,
or
despair
of
Gods
mercie
,
or
hated
God
;
yet
that
hee
had
lost
many
other
things
,
both
himselfe
confesseth
in
the
repetition
of
them
,
and
prayeth
for
the
restitution
thereof
.
The
puritie
of
conscience
and
heart
,
which
before
his
sinne
hee
enioyed
,
hee
confesseth
to
haue
lost
,
while
hee
prayeth
to
bee
washed
and
cleansed
from
his
iniquitie
.
Psal.
51.
Wash
mee
from
mine
iniquitie
,
and
cleanse
me
from
my
sinne
.
Againe
,
Purge
me
with
Hysope
,
and
I
shall
be
pure
,
wash
me
and
I
shal
be
whiter
then
snow
.
Againe
,
Create
in
mee
,
O
God
,
a
new
heart
;
That
ioy
of
mind
wherein
formerly
hee
reioyced
in
the
Lord
,
and
did
often
exhort
others
likewise
to
reioyce
,
saying
,
Reioice
in
the
Lord
,
and
be
glad
Oye
righteous
,
hee
confesseth
to
bee
lost
after
his
fall
,
whilest
hee
requesteth
restitution
thereof
himselfe
,
saying
;
Fill
mee
full
of
ioy
and
gladnes
,
and
make
my
bones
which
thou
hast
smitten
to
reioyee
.
Againe
,
Restore
to
me
the
ioy
of
my
saluation
.
The
sense
whereby
,
through
faith
,
he
perceiued
God
to
bee
fauourable
to
him
,
and
(
as
it
were
)
with
a
chearefull
countenance
to
smile
vpon
him
,
that
it
was
extinct
,
and
turned
into
trembling
,
wherewith
he
was
throughout
shaken
,
while
he
saw
God
to
be
angry
with
him
,
&
to
frowne
ange●ly
vpon
him
,
hee
confesseth
saying
;
Turne
thy
(
angry
)
face
from
my
sinnes
,
and
blot
out
all
mine
iniquities
.
Likewise
that
free
will
of
spirit
,
whereby
before
voluntarily
and
with
a
willing
heart
hee
constantly
followed
the
things
that
were
right
;
after
〈◊〉
sinne
if
it
was
not
vtterly
extinct
,
yet
notwithstanding
to
bee
exceedingly
decayed
,
insomuch
that
afterward
hee
fainted
in
the
thing●
of
God
,
himselfe
teacheth
when
〈◊〉
saith
,
Confirme
mee
with
thy
principall
and
free
spirit
.
Therefore
of
these
and
such
like
effects
of
grace
,
&
faith
which
are
euen
not
vnworthily
tea●●ed
graces
,
for
that
they
are
freely
giuen
,
and
are
effects
of
Gods
grace
,
I
doe
not
speake
in
this
controuersie
of
the
perscuerance
of
the
Saints
in
faith
,
and
in
grace
:
for
I
am
not
ignorant
that
these
fruits
are
〈◊〉
lost
;
but
my
discourse
is
both
of
that
first
grace
,
and
of
the
graces
of
the
second
kinde
.
Of
Saints
.
NOW
heare
you
what
I
will
vnderstand
by
the
name
of
Saints
.
This
name
(
Saint
)
when
it
is
attributed
to
Men
,
first
it
is
generally
taken
for
all
them
who
haue
consecrated
themselues
to
the
true
God
,
and
giuen
their
names
to
Christ
,
and
doe
professe
him
and
his
religion
,
whether
it
bee
before
God
truely
and
sincerely
,
or
if
it
be
before
men
onely
.
So
the
people
of
Israel
,
though
they
were
not
all
truely
sanctified
,
yet
are
they
called
totally
holy
.
So
Paul
calleth
all
Saints
,
who
haue
giuen
their
name
to
Christ
.
Rom.
1.
So
1.
Pet.
2.
All
Christians
to
whom
he
writ
,
hee
calleth
an
holy
nation
,
roiall
Priesthood
.
But
specially
〈◊〉
properly
this
name
is
taken
for
th●●
which
are
not
onely
called
;
but
〈◊〉
in
veritie
Saints
in
the
sight
of
God
▪
And
they
are
thus
described
in
scr●●ture
.
Who
being
elected
from
all
●n●●nitie
in
Christ
,
and
after
in
time
〈◊〉
called
to
Christ
,
according
to
purpose●●
and
endued
with
true
faith
in
Christ
and
truely
iustified
by
Christ
,
〈◊〉
regenerate
by
the
holy
Spirit
,
〈◊〉
and
i●graffed
into
Christ
,
and
so
〈◊〉
graffed
,
that
now
sinne
hath
no
d●●●nion
in
them
,
but
Christ
;
neither
〈◊〉
they
walke
any
more
after
the
flesh
,
〈◊〉
after
the
spirit
,
and
they
are
so
〈◊〉
by
the
spirit
of
Christ
,
and
prescrued
,
as
they
are
both
affected
with
a
perpetuall
loue
of
the
Law
of
God
,
and
withall
they
continually
bend
their
care
for
the
keeping
thereof
;
and
on
the
contrarie
,
inflamed
with
a
constant
hatred
of
sinne
,
they
likewise
continually
fight
against
sinne
:
and
they
doe
so
fight
that
although
at
some
time
through
the
remiss●ne●
of
the
strength
of
the
spirit
,
and
debilitie
of
faith
,
and
by
the
excessiue
violence
of
the
flesh
and
sin
,
in
the
battell
(
as
it
were
vnhorsed
)
they
bee
throwne
vpon
the
ground
,
and
so
suffer
and
doe
many
things
they
would
not
,
and
many
things
they
would
doe
they
cannot
performe
;
yot
foorthwith
being
set
on
foote
by
the
force
of
the
spirit
,
they
redm●egra●e
the
combate
againe
.
By
these
markes
plentifully
in
holy
Scripture
are
the
true
Saints
pourtraited
;
specially
in
the
Psalmes
,
and
Epistles
of
Paul
:
Neither
haue
the
godly
Fathers
,
and
L●ther
,
and
Buc●r
,
defined
in
any
o●●er
sort
who
bee
Saints
in
veritie
for
neither
are
the
Reprobates
at
any
time
truely
Saints
,
seeing
neither
the
sancti●ie
of
CHRIST
is
at
all
imparted
or
imputed
vnto
them
,
neither
are
they
adorn●d
at
any
time
with
true
and
iustifying
faith
,
〈◊〉
at
any
time
by
the
holy
Spirit
truely
sanctified
and
regenerate
,
neither
at
any
time
doe
they
truely
l●●●
the
Law
of
God
,
or
hate
sinne
,
but
are
both
seruants
to
sinne
,
and
liu●
in
sinne
,
and
dye
in
sinne
.
Finally
,
there
be
three
sorts
of
m●●
in
a
Christian
Common-weale
,
who
as
Christia●s
and
disciples
of
Christ
so
allso
they
are
called
Saints
.
The
first
kind●s
of
them
who
indeed
professe
and
confesse
Christ
,
and
with
〈◊〉
somtime
preach
Christ
,
but
in
deed●
doe
alwaies
denye
him
,
that
is
they
do
neuer
unitate
him
either
inwardly
in
mind
,
or
outwardly
in
manners
▪
These
neuer
begin
truely
to
liue
●ccording
to
Christ
▪
neither
truly
before
God
,
●or
fainedly
before
me●
these
therefore
,
although
they
〈◊〉
termed
Saines
,
yet
are
they
〈◊〉
Saints
indeed
,
neither
before
,
God
not
the
Church
.
Another
sort
is
of
them
,
who
〈◊〉
only
confesse
and
professe
Chrish
〈◊〉
wordes
,
but
also
in
deedes
,
and
in
〈◊〉
honest
fashion
of
liuing
,
and
that
before
men
and
the
whole
〈◊〉
of
Christ
:
Adde
withall
,
euen
for
many
yeares
,
and
sometime
almost
〈◊〉
their
life
long
,
they
do
so
make
〈◊〉
presse
declaration
,
as
that
no
body
would
otherwise
●ensure
them
,
but
that
they
were
to
bee
recounted
among
the
true
Saintes
:
yet
in
the
meane
time
fraud
lurketh
in
their
hearts
,
they
neuer
in
the
while
loue
Christ
from
the
heart
,
they
are
neuer
delighted
in
the
law
of
God
truly
▪
or
hate
sinne
heartily
.
And
therefore
before
God
,
who
knoweth
the
heartes
of
all
men
,
and
soundeth
what
is
in
man
,
they
are
neuer
Saints
in
verity
.
Therevpon
it
falleth
out
that
they
do
not
perseuere
vnto
the
end
in
their
hypocriticall
sanctity
.
These
men
then
begin
to
leade
a
life
according
to
Christ
before
men
,
but
because
▪
they
neuer
beginne
truely
▪
before
God
,
therefore
doe
they
neither
hold
out
vnto
the
end
before
the
Church
in
●●eur
〈◊〉
all
●●ctity
of
life
▪
Therfor
although
they
may
bee
called
Saintes
before
the
Church
for
●
season
,
y●●
they
ne●●●
truely
sanc●●●ied
before
God
.
The
third
〈◊〉
of
such
who
because
they
are
elected
to
●●ue
holines
and
therevnto
are
effectually
called
,
truely
iustified
,
and
truely
regene●●●●
and
sanctified
,
and
reple●ished
with
true
that
is
liuely
and
perpetual
〈◊〉
and
haue
the
law
of
God
writte●
〈◊〉
their
heartes
,
finally
,
are
neuer
des●●tute
totally
of
the
holy
Spirit
,
therefore
after
they
are
once
truely
e●dued
with
true
faith
,
and
engra●●●●
into
Christ
,
haue
beg●n
to
hate
〈◊〉
truely
,
loue
Gods
Law
,
and
labour
from
the
heart
for
true
and
christi●●●
sanctity
▪
in
that
their
study
they
d●
soe
continently
proceed
,
as
〈◊〉
though
at
some
time
they
〈◊〉
●aint-hear●ed
,
yet
do
they
neuer
vtterly
giue
it
oue●
,
but
therein
pers●uere
vnto
the
end
.
For
so
doth
Christ
define
such
a●
are
truely
Saint●
,
●●der
the
name
of
his
disciples
,
Iohn
●
,
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
,
if
y●
〈◊〉
in
my
〈◊〉
which
words
〈◊〉
considera●ely
〈◊〉
,
T●
.
7.
〈◊〉
〈◊〉
et
〈◊〉
chap
19
〈◊〉
〈◊〉
determineth
,
those
only
to
be
〈◊〉
the
disciples
of
Christ
,
the
sonnes
of
God
,
and
Saints
,
who
conti●●●●
to
the
end
in
the
word
and
faith
of
Christ
.
Lastly
(
saith
hee
C●l.
1336.
)
The
Lord
the
Sauiour
saith
,
If
y●e
abide
in
my
word
yee
are
verily
my
disciples
.
Was
Iudas
to
be
numbred
amongst
thë
who
did
not
continue
in
his
word
?
are
they
to
bee
reckoned
amongst
them
,
of
whom
the
Gospel
thus
speaketh
?
when
the
Lord
had
commanded
his
flesh
to
be
eaten
,
and
his
blood
to
be
drunk
the
Euangelist
saith
.
These
thing
as
sp●ke
he
in
the
Si●agogus
,
teaching
in
Caper●●um
:
Many
therefore
of
his
Disciples
hearing
,
said
,
this
is
a
hard
saying
who
can
heare
it
?
Iesus
therefore
knowing
within
himselfe
that
his
disciples
〈◊〉
at
this
,
said
vnto
them
;
doth
this
offend
you
?
if
therefore
you
shal
see
the
sonne
of
man
,
ascending
where
he
was
befare
?
it
is
the
spirit
that
quickeneth
,
but
the
flesh
profiteth
nothing
at
all
,
the
wordes
which
I
spake
vnto
you
are
spirit
and
life
.
But
there
●e
some
of
you
●e●re
that
doe
not
beleeue
.
For
Iesus
knew
from
the
be
〈◊〉
who
should
beleeue
,
and
who
should
betray
him
:
and
he
said
,
therfore
I
say
vnto
you
,
None
can
come
to
mee
,
vnlesse
it
bee
giuen
him
of
〈◊〉
father
.
Vpon
this
many
of
his
Disciples
went
away
,
and
did
not
now
〈◊〉
with
him
.
Were
not
they
euen
called
disciples
?
as
the
Gospel
speaketh
;
and
yet
were
they
not
true
disciples
for
that
they
did
not
abide
in
his
word
,
according
to
that
his
saying
,
If
yee
abide
in
my
word
then
are
〈◊〉
verily
my
disciples
,
Because
therefore
they
had
not
perseuerance
,
as
they
were
not
true
disciples
of
Christ
,
so
they
were
not
true
sonnes
of
God
,
euen
when
they
seemed
so
to
bee
,
and
were
so
called
.
Wee
therefore
do
call
the
elect
both
disciples
of
Christ
and
the
sonnes
of
God
,
because
they
are
so
to
be
called
,
whom
being
regenerate
we
do
perceiue
to
liue
religiously
:
but
then
are
they
in
verity
as
they
are
called
,
if
they
abide
in
that
for
which
they
be
●●
called
:
but
if
they
haue
not
perseuerance
,
that
is
,
if
they
doe
not
persist
in
that
wherein
they
Begun
,
they
are
not
truly
called
,
for
that
they
are
not
that
which
they
are
called
.
For
with
him
they
are
not
that
,
so
whom
it
is
knowne
what
they
will
be
,
that
is
,
of
good
,
euill
.
For
this
cause
;
the
Apostle
,
when
he
had
said
,
wee
know
that
to
them
that
loue
God
,
all
things
worke
for
good
,
knowing
that
some
doe
loue
God
,
and
doe
perseuere
therein
to
the
end
,
hee
presently
added
,
to
them
which
are
called
according
to
purpose
:
for
such
do
continue
in
the
loue
of
God
vnto
the
end
,
and
those
who
for
a
season
goe
astray
,
returne
againe
,
that
they
may
bee
brought
vnto
the
end
.
These
things
S.
Augustine
.
Therefore
vnder
the
name
of
Saints
,
whom
I
doe
vnderstand
according
to
the
description
of
the
Scripture
,
and
definition
of
Christ
,
thus
you
haue
,
viz.
them
,
to
whom
because
they
are
called
of
purpose
,
and
beloued
of
God
by
an
euerlasting
loue
,
and
they
like
wise
doe
neuer
desist
to
loue
God
,
all
euen
their
sinnes
,
by
the
grace
of
God
,
d●●
worke
together
for
their
good
,
●●
Augustine
saith
de
corrept
.
&
gra●●●●
c.
9.
as
the
Apostle
saith
of
them
.
〈◊〉
.
8.
To
them
that
loue
God
,
all
things
worke
for
good
,
to
them
that
are
called
(
Saints
)
of
purpose
.
Now
although
by
those
things
which
I
haue
cleared
,
according
to
the
Scripture
,
both
touching
true
faith
,
and
grace
,
and
them
that
are
truely
sanctified
;
and
haue
confirmed
the
same
,
both
by
the
testimonies
of
Augustine
and
Bucer
also
;
you
may
out
of
your
most
prudent
iudgement
easily
conclude
,
this
to
be
so
infallible
,
that
the
Elect
truely
sanctified
doe
perseuere
in
faith
,
and
in
grace
,
and
therefore
in
Christ
;
as
that
if
they
doe
not
perseuere
,
they
may
not
at
any
hand
be
accompted
either
truely
Elected
,
or
endued
with
true
faith
,
or
euer
to
haue
been
true
Saints
.
Yet
because
this
controuersie
of
the
perseuerance
of
Saints
,
containeth
,
besides
the
●●●st
and
principall
,
many
other
heads
,
which
to
the
perfect
knowledge
hereof
are
of
like
necessitie
to
bee
knowne
,
therefore
I
doe
●ntreat
my
most
clement
Lords
,
that
they
would
not
withall
disdaine
to
reade
with
attention
,
and
examine
with
diligence
,
those
things
also
which
doe
hereafter
ensue
.
CHAP.
II.
What
things
are
controuerted
,
and
what
are
not
in
this
Article
of
Perseuerance
.
NOW
such
things
are
to
be
remoued
out
of
the
way
,
as
are
not
incident
to
this
present
Question
,
touching
the
perseuerance
of
the
Saints
;
and
that
for
two
reasons
:
one
,
for
that
my
Lords
may
more
clearely
conceiue
the
state
of
the
controuersie
and
so
better
perceiue
euen
the
arguments
,
whereby
I
doe
confirme
my
determination
,
and
more
easily
see
whether
they
conclude
〈◊〉
another
is
,
that
when
they
shall
see
wherein
the
controuersie
betweene
vs
standeth
,
and
where
not
,
they
may
withall
vnderstand
what
honestie
and
learning
my
aduersaries
haue
,
who
obiecting
against
me
such
things
,
and
impugning
,
and
condemning
,
as
I
either
neuer
auouched
or
called
in
'
question
,
they
make
manifest
that
they
either
know
nor
what
they
say
,
or
whereof
they
speake
,
or
that
they
are
carried
by
a
spirit
that
is
good
.
And
first
,
verily
here
is
no
controuersie
of
the
faith
of
those
hypocriticall
Saints
,
who
doe
so
dissemble
faith
and
pietie
,
as
with
all
they
are
in
no
case
ignorant
of
their
owne
dissimulation
;
as
was
that
Doctorall
Hypocrite
,
who
pretended
faith
in
Christ
,
and
that
hee
embraced
his
doctrine
,
and
therefore
demanded
of
him
as
his
Master
,
saying
;
What
shall
I
doe
that
I
may
inherit
eternall
life
?
Luk.
10.
And
of
like
qualitie
were
those
,
who
being
sent
by
the
Pharisees
said
vnto
Christ
,
Master
,
wee
know
that
thou
are
true
,
and
to
athest
the
way
of
God
truely
,
and
carest
for
no
man
,
neither
respectest
any
mans
person
.
But
one
and
other
did
so
dissemble
their
faith
in
Christ
,
and
reuerence
,
as
that
likewise
they
knew
their
owne
dissimulation
thereof
.
So
there
be
many
in
the
Christian
state
,
who
although
with
others
they
do
professe
Christ
,
yet
certainely
doe
they
know
that
they
doe
not
truely
beleeue
in
Christ
;
and
all
their
profession
of
pietie
to
bee
but
meere
simulation
;
which
thing
euen
their
owne
impious
life
,
and
firme
resolution
to
continue
in
wickednes
,
doth
confirme
vnto
them
.
Of
the
faith
of
all
these
(
or
rather
shadow
of
faith
)
this
present
Question
of
perseuerance
of
the
Saints
in
faith
,
is
in
no
respect
to
be
vnderstood
.
Neither
yet
is
it
to
be
vnderstood
of
the
temporary
faith
of
that
other
sort
of
hypocrites
,
that
is
,
of
th●●
,
who
seeme
to
themselues
so
●●
beleeue
from
the
heart
and
truely
in
Christ
,
and
by
a
certaine
〈◊〉
sanctitie
of
life
,
doe
both
●●gui●●
themselues
and
others
;
〈◊〉
much
●●
at
no
hand
they
doe
acknowledge
their
hypocriticall
faith
,
though
God
himselfe
doth
well
〈◊〉
that
it
is
not
altogether
in
〈◊〉
and
truth
.
For
there
bee
many
,
in
whose
hearts
,
fraud
,
hypocrisie
,
i●pietie
,
doth
so
lie
hid
,
that
even
themselues
cannot
find
it
out
〈◊〉
knowledge
it
,
but
God
onely
.
I●●
.
17.
The
hart
of
man
is
wicked
and
●●searchable
,
and
who
shall
know
●●
Of
this
kinde
were
they
of
whom
Ioh.
2.
Many
,
seeing
the
signes
which
hee
did
,
beleeued
in
him
:
but
Iesus
did
not
commit
himselfe
vnto
them
for
that
he
knew
them
all
,
and
had
no
neede
that
any
should
testifie
of
man
,
for
hee
knew
what
was
in
man
:
as
though
●●e
should
haue
said
,
They
were
ignorant
of
their
incredulitie
,
●●rking
in
them
,
and
of
fraud
and
hypocrisie
lying
secretly
in
their
hearts
,
but
yet
Christ
knew
their
qualities
,
&
whether
they
did
truely
beleeue
or
not
,
●or
he
alone
knew
what
was
in
man
.
Such
like
are
all
they
who
are
called
of
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
temporizers
:
for
their
faith
is
not
sincere
,
therefore
not
true
,
though
both
to
themselues
and
others
they
appeare
to
be
endued
with
true
and
sincere
faith
.
But
that
their
faith
is
not
found
,
nor
iustifying
,
I
will
ratifye
heereafter
both
by
the
manifest
testimonies
of
holy
Scripture
,
and
of
Luther
and
Bucer
.
Wherfore
seeing
neither
their
faith
is
true
nor
sincere
,
neither
their
sanctity
and
piety
;
themselues
cannot
bee
true
Saints
,
or
truely
religious
.
And
our
Question
is
of
the
true
faith
of
true
Saints
.
Neither
yet
is
the
controuersie
touching
the
true
Saints
as
we
sp●k●
of
late
,
whether
the
Elect
euen
after
they
be
iustified
and
〈◊〉
and
sanctified
,
&
endued
with
true
faith
and
the
holy
Spirit
,
can
s●●●●
,
and
doe
often
fall
into
sinne
,
For
thi●
i●
without
al
question
,
for
that
no
m●●
is
ignorant
what
the
Apostle
write●●
of
himselfe
and
all
the
regenera●●
▪
1.
Ioh.
▪
1.
If
we
shall
say
that
●●●●●●
no
sinne
,
we
deceiue
our selues
and
●●●
truth
is
not
●●
vs
S.
Hier.
2.
To
▪
〈◊〉
beth
this
error
to
Iouin●●
,
and
doth
refute
him
most
learnedly
by
many
Texts
of
scripture
,
lib.
2.
adu●rs●●
〈◊〉
.
But
St.
Augustine
▪
〈◊〉
6.
de
haresib●●
ad
Quod-vnit
-
〈◊〉
here
's
▪
88.
doth
attribute
this
h●●●●
sie
to
Pelag●●●
the
Monke
.
But
yet
Iren●us
long
before
Augustire
and
Hiero●●
doth
reckon
this
haer●s●●
amongst
the
errors
of
Valen●i●us
〈◊〉
his
fellowes
lib.
1.
For
whereas
of
othermen
,
some
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
earthly
,
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
naturall
,
themselues
they
termed
spirituall
,
vpon
whom
●o
sinne
nor
impiety
could
befall
Neither
in
very
deed
is
this
〈◊〉
controuersie
,
whether
the
Elect
and
Saints
doe
sinne
,
onely
while
they
feele
the
flames
of
Concupiscence
,
which
to
be
incident
to
all
the
Saints
while
they
remaine
in
●his
mortall
flesh
,
none
doth
doubt
of
;
or
whether
euen
sometime
they
fall
by
some
consent
into
diuers
sinnes
,
and
those
most
greeuous
,
being
committed
as
well
against
the
first
as
second
Table
.
For
we
all
do
know
that
Dauid
and
Peter
did
commit
most
notorious
crimes
,
the
one
against
the
second
,
the
other
against
the
first
table
,
and
that
by
consent
and
voluntarily
,
but
yet
,
as
heereafter
I
wil
declare
,
not
by
plenary
consent
.
This
is
the
error
of
c●rtaine
Anab●ptists
and
Libertines
who
affirme
,
That
although
they
do
likewise
feele
the
affections
of
the
flesh
,
yet
they
neuer
so
consent
therevnto
,
as
that
they
truely
and
properly
do
sinne
.
Neither
also
is
this
the
controuersie
,
whether
the
Saints
sinning
in
this
manner
,
that
is
,
with
consent
,
do
disple●se
God
,
and
prouoke
hi●
wrath
against
them
.
For
all
godly
men
do
grant
,
that
God
is
offended
with
all
mens
sinnes
as
well
Godly
as
vngodly
,
and
that
God
displeasure
is
prouoked
against
〈◊〉
sinners
,
whether
godly
or
vngodly
as
well
the
Elect
as
Reprobate
,
〈◊〉
none
is
ignorant
what
is
pronounced
from
God
by
the
Prophet
,
〈◊〉
of
the
sonnes
of
God
,
Psal.
88.
〈◊〉
if
my
children
for
sake
my
l●●
,
I
〈◊〉
zit
their
iniquities
with
the
r●d
,
Li●●wise
those
most
greeuous
〈…〉
wherewith
wee
doe
read
,
in
〈◊〉
Scriptures
that
the
Godly
haue
〈◊〉
punisht
for
their
sinnes
,
and
we
euery
day
doe
see
them
punished
,
〈◊〉
make
proofe
that
God
is
offe●ded
with
all
,
and
the
sinnes
of
all
,
〈…〉
the
Scriptures
speake
,
prouoked
to
〈◊〉
.
And
from
hence
also
it
is
m●●ifest
,
that
it
is
without
controuers●●●
whether
the
Saints
by
those
〈◊〉
in
some
sort
are
become
the
e●●mies
of
God
,
and
fallen
from
th●●
grace
of
God
;
that
is
,
in
that
〈◊〉
as
sonnes
are
said
to
be
〈◊〉
from
the
fa●●ur
of
their
〈◊〉
〈◊〉
children
when
they
disple●se
their
〈◊〉
●nd
doe
now
incense
them
〈◊〉
;
are
said
after
a
manner
to
〈◊〉
〈◊〉
of
the
〈◊〉
of
their
〈◊〉
in
this
respect
,
that
is
●●
say
)
That
although
they
haue
〈◊〉
cast
of●
their
fatherly
affection
〈◊〉
and
their
children
▪
neither
yet
〈◊〉
th●i●
r●solution
of
o●●●ining
●●d
declaring
them
to
be
the
heires
〈◊〉
their
good●
▪
yet
taking
offence
●●
the
sinne●
of
their
children
,
they
〈◊〉
turne
their
fathe●ly
cockerings
(
in
〈◊〉
)
in●●
〈◊〉
seuerity
,
and
〈◊〉
effect
of
loue
into
such
〈◊〉
as
〈◊〉
vtterly
ha●●●ull
▪
for
〈◊〉
〈◊〉
bitterly
●●full
▪
and
be
●old
〈◊〉
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
them
〈◊〉
,
and
as
〈◊〉
〈◊〉
they
doe
most
〈◊〉
●ear
〈◊〉
〈◊〉
onely
excepted
that
they
〈◊〉
〈◊〉
life
away
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
〈◊〉
in
very
deed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
quite
〈◊〉
〈◊〉
〈◊〉
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
God
〈◊〉
●a●d
to
be
made
by
their
sinnes
〈…〉
of
God
,
and
to
be
〈…〉
from
the
grace
of
God
▪
●●●
〈◊〉
God
,
though
●●●
doe
neu●●
〈◊〉
his
fatherlike
●ffection
〈…〉
them
,
o●
change
his
purpose
of
〈◊〉
●nto
the●
by
Christ
〈◊〉
life
,
yet
being
displ●●s●d
with
〈◊〉
sinn●●
the
effects
of
his
lo●●
〈…〉
change
into
the
effects
of
a
〈…〉
hat●●d
;
hat●ed
I
say
〈◊〉
agai●●●
〈◊〉
children
▪
b●t
hi●
〈◊〉
〈◊〉
both
internally
in
〈…〉
〈◊〉
externally
,
of
such
is
do
〈◊〉
●●wardly
while
he
do●●
bring
●o
〈◊〉
that
they
feele
a
〈◊〉
〈◊〉
them
,
God
to
be
●ngry
〈◊〉
them
,
and
themselues
made
〈◊〉
of
death
▪
outwardly
againe
▪
〈◊〉
he
worketh
so
that
they
haue
●●●●rience
of
God●
〈◊〉
against
〈◊〉
〈◊〉
in
the
〈◊〉
〈◊〉
of
〈◊〉
pody
and
thinge●
〈◊〉
T●●●●fore
,
heereof
there
i●
〈◊〉
〈◊〉
for
that
both
I
●y
s●l●●
〈…〉
both
▪
know
and
〈◊〉
●
that
〈◊〉
when
his
Saints
do
sin
,
〈◊〉
〈◊〉
angry
with
their
sinnes
,
and
doth
hate
sinne
in
them
,
and
punish
them
most
extreamely
,
and
yet
not
●s
enemy
to
the
Saints
.
For
hee
alwaies
doth
correct
them
as
a
father
,
but
as
an
enemie
of
wickednes
and
vice
euen
in
his
children
;
and
therefore
in
a
sort
,
as
before
I
haue
explaned
it
may
be
said
that
the
children
are
fallen
from
their
fathers
fauour
,
although
he
yet
neither
ceaseth
to
be
a
father
vnto
them
,
neither
do
they
cease
to
be
his
children
,
and
therefore
neuer
vtte●ly
can
it
bee
truely
said
that
they
are
fallen
from
their
fathers
grace
▪
which
might
very
truely
be
said
▪
if
either
hee
should
cease
to
be
a
father
vnto
them
,
and
●ast
off
hi●
fatherly
affection
towards
th●m
,
〈◊〉
alter
his
decree
of
making
them
▪
heires
of
life
eternall
;
and
that
they
should
cease
to
be
his
children
,
and
loose
all
title
to
eternall
life
▪
which
without
blasphemy
cannot
be
spoken
.
Neither
yet
is
the
doubt
whether
the
Saints
,
by
those
their
sinnes
,
as
much
as
in
them
lieth
,
●●●
〈◊〉
the
sentence
of
God
touching
euerlasting
death
,
and
whethe●
they
〈◊〉
made
guiltie
of
death
aeternall
〈◊〉
there
is
none
but
knoweth
the
s●●tence
of
the
iust
Iudge
,
Cursed
●●●uery
one
that
doth
not
continue
i●
〈◊〉
things
that
are
written
●●
this
〈…〉
doe
them
;
therefore
all
whosoeu●●
they
be
,
who
doe
violate
the
〈◊〉
of
the
Lord
in
their
owne
〈◊〉
▪
and
as
much
as
lieth
in
them
,
〈◊〉
accursed
and
liable
to
death
〈◊〉
.
But
the
case
is
altered
,
wheth●●
these
sinnes
are
imputed
▪
by
God
vnto
the
Saints
vnto
condemnd
〈◊〉
on
,
Paul
,
Rom.
8.
doth
giue
his
v●●dict
in
this
manner
;
There
is
●●●●●demnation
to
them
which
●●●
is
Christ
Iesus
,
which
w●lks
not
●fter
th●
〈◊〉
but
aft●r
the
Spirit
▪
for
such
●●●
the
Saints
▪
whereof
I
speake
in
▪
this
Question
.
Wherefore
it
also
▪
is
not
in
Question
,
whether
▪
the
Saints
by
thes●
their
sinnes
doe
so
displease
God
their
father
,
and
so
prouokè
his
〈◊〉ger
against
them
,
and
so
incurre
the
sentence
of
eternall
death
,
as
that
they
haue
need
of
repentance
,
and
a
new
act
of
faith
,
for
their
reconciliation
to
God
,
and
for
a
new
pardon
of
sinne
to
be
obtained
,
and
thereupon
euen
a
new
remission
to
be
obtained
of
the
punishment
due
to
sinne
.
For
it
is
by
all
men
yeelded
vnto
,
who
are
truely
godly
&
truely
learned
,
that
the
Saints
haue
neede
of
a
new
Act
of
faith
,
and
repentance
,
to
attaine
new
forgiuenes
of
a
new
sinne
,
according
to
that
saying
▪
most
vulgar
in
Scripture
;
Men
are
iustified
by
faith
,
and
sinnes
remitted
:
which
speeches
,
when
we
make
mention
of
men
of
yeares
,
are
alwaies
vnderstood
of
actuall
faith
,
that
is
,
of
the
Act
of
faith
▪
whereby
we
doe
not
onely
in
mind
conceiue
,
that
by
Christ
our
sinnes
are
remitted
,
but
also
we
apprehend
and
rereceiue
in
will
,
this
forgiuenes
to
be
signified
and
offered
in
the
Gospell
▪
For
this
is
most
infallible
and
most
true
,
that
God
doth
neuer
to
the
Elect
impute
their
sinnes
to
aeternall
damnation
,
and
that
for●
three
causes
:
The
first
,
is
h●●
eternall
and
immutable
loue
,
wherewith
from
aeternitie
hee
hath
embraced
his
Elect
in
Christ
,
and
doth
continen●ly
prosequte
without
intermissio●●
for
there
is
not
loue
when
sinne●
are
imputed
vnto
condemnation
.
The
next
,
is
the
perpetual
merit
of
Christ
whereby
all
the
debts
of
the
Elect
are
plenarily
paid
,
and
the
hand-writing
of
the
debts
cancelled
,
insomuch
that
they
cannot
againe
by
imputed
vnto
condemnation
to
the
Elect.
The
third
,
is
the
perpetuall
●●
si●nce
of
the
Holy
Spirit
in
the
h●●ts
of
the
Elect
,
and
conseruation
of
●●●
seed
of
faith
,
and
regeneration
.
For
although
that
this
be
most
certaine
,
that
God
doth
neuer
impute
their
sinne●
to
the
Elect
,
both
in
regard
of
his
euerlasting
loue
towards
the●
and
for
the
perpetual
merit
of
Christ
imparted
vnto
them
,
and
for
the
continuall
inhabitation
of
the
Holy
Spirit
in
their
hearts
;
yet
this
withall
is
most
true
and
certaine
,
That
the
Saints
being
fallen
,
though
but
by
infirmitie
,
into
any
sinne
,
the
new
remission
of
that
new
sinne
,
without
a
new
Act
of
faith
,
and
true
repentance
,
that
is
,
without
a
new
knowledge
&
apprehension
of
faith
,
cannot
againe
vnderstand
and
perceiue
that
new
sinne
to
be
remitted
vnto
them
▪
the
Father
to
be
reconciled
vnto
them
,
and
the
punishment
due
to
sinne
to
bee
remitted
.
For
this
is
an
A●iome
most
infallible
in
Christian
Religion
.
New
sin
to
stand
in
neede
of
new
remission
,
and
new
remission
to
bee
attained
by
new
faith
,
that
is
,
a
new
Act
of
faith
apprehending
that
remission
.
Neither
yet
is
the
Question
,
whether
the
Saints
by
these
their
sinnes
doe
disturbe
,
that
is
,
as
the
Apostle
speaketh
Ephes.
●
.
doe
make
sad
,
both
the
Holy
Spirit
dwelling
within
them
,
as
also
their
owne
Spirit
,
that
is
,
the
inward
man
.
For
this
is
a
thing
confessed
,
and
all
the
Saints
doe
feele
it
when
they
sinne
and
after
they
sinne
,
that
their
spirit
,
mind●●
and
conscience
is
troubled
&
wounded
:
for
(
as
it
were
)
a
certaine
violence
is
offered
to
the
spirit
and
conscience
when
wee
sinne
by
co●sent
.
From
thence
ariseth
perturb●tion
of
minde
.
Now
because
the
Holy
Spirit
inhabiting
in
the
hea●●●
of
the
godly
,
and
guiding
and
〈◊〉
porting
the
inward
man
,
from
〈◊〉
it
commeth
to
passe
,
that
our
spirit
being
disturbed
,
that
is
,
the
〈◊〉
regenerate
and
inward
,
the
Holy
Spirit
inhabiting
,
is
also
by
Paul
said
to
bee
grieued
,
by
a
forme
●●
speech
borrowed
from
men
.
For
thi●
disturbance
Dauid
likewise
complaineth
Psal.
29.
Thou
didst
〈◊〉
thy
face
from
mee
O
God
▪
and
I
was
troubled
:
by
which
words
hee
doth
manifest
,
as
Augustine
also
obserueth
,
That
the
Saints
both
doe
f●ll
into
sinne
,
when
God
doth
but
a
little
turne
away
his
face
,
and
doth
leaue
them
to
their
owne
will
,
and
so
they
are
troubled
;
as
also
which
God
againe
turneth
his
countenance
and
aspect
vpon
them
,
then
〈◊〉
they
againe
finally
repurged
and
strengthened
.
So
likewise
it
fell
out
i●
Peter
.
And
from
hence
likewise
it
is
euident
,
that
the
Question
is
not
,
Whether
the
Saints
by
those
sinne●
doe
suffoc●●●
that
●rdencie
of
Spirit
in
them
▪
and
doe
represse
the
good
motions
thereof
,
and
(
as
it
were
)
extinguish
the
good
motions
,
Actions
,
and
flames
thereof
,
and
therefore
doe
●ue●
weaken
faith
it selfe
,
and
oppresse
prayer
,
fiducie
,
ioy
,
and
peace
of
conscience
,
and
other
effects
of
Faith
.
For
these
effects
of
sinne
are
those
perturbations
of
minde
,
whereof
the
Apostle
speaketh
.
Eph●s
.
4.
Make
not
sad
the
spirit
;
and
of
whom
Dauid
,
Thou
didst
turne
thy
face
from
me
,
and
I
was
troubled
.
Of
this
weakning
and
diminution
,
and
extinguishing
of
faith
,
the
spirit
,
and
loue
▪
is
that
Apoc.
●
.
to
be
vnderstood
,
I
haue
a
few
things
against
thee
,
for
that
thou
hast
left
thy
first
loue
:
but
not
totally
▪
for
he
had
commended
him
〈◊〉
for
his
constancie
;
saying
,
Th●●
〈…〉
suffered
for
my
name
,
and
〈◊〉
n●●
〈◊〉
:
presently
he
addeth
,
but
I
〈◊〉
somewhat
against
thee
,
that
then
〈◊〉
left
thy
first
laue
;
hee
saith
not
〈◊〉
lutely
(
loue
)
but
(
first
)
that
is
,
th●●
ardent
(
loue
)
therefore
it
was
ab●ted
and
languishing
,
and
not
vtterly
extinguished
.
Finally
,
the
Question
is
not
,
whether
also
,
so
much
as
in
them
is
,
the
Saints
doe
vtterly
extinguish
all
the
fire
of
faith
,
loue
,
and
the
Spirit
▪
For
this
is
apparant
,
that
the
Saints
,
while
they
sinne
by
any
consent
,
d●e
commit
such
sinnes
for
which
they
doe
worthily
deserue
to
be
dispoil●●
vtterly
of
al
faith
&
assistance
of
the
spirit
.
Neither
if
faith
and
the
spirit
be
preserued
in
them
,
it
is
so
preserued
by
their
merits
o●
strength
▪
but
they
are
continued
for
the
merit●
and
intercession
of
Christ
,
and
promise
of
Gods
mercie
,
by
the
operation
of
the
Holy
Spirit
.
Neither
did
I
euer
either
teach
or
thinke
otherwise
in
your
Schooles
touching
these
things
,
as
I
haue
now
formerly
secluded
from
this
Question
,
then
is
here
manifested
by
me
;
which
my
Praelections
in
writing
doe
plainely
testifie
.
Therefore
let
such
consider
with
what
conscience
they
did
so
,
who
now
first
,
viz.
after
eight
yeres
space
wherein
I
haue
both
taught
&
disputed
in
your
Schoole
,
as
though
I
had
taught
in
many
points
euen
flat
contrarie
●o
the
things
before
remembred
,
euery
where
haue
falsly
●ccused
,
traduced
,
and
calumniated
me
beeing
innocent
,
and
now
for
many
yeeres
a
Professour
of
sound
and
Orthodoxall
doctrine
;
and
that
confidently
,
for
that
they
saw
mee
a
stranger
,
ignorant
of
the
Germai●e
tongue
,
destitute
of
the
popular
fauour
,
and
letted
likewise
,
lest
by
any
meanes
,
as
I
could
,
I
should
at
leastw●se
maintaine
the
truth
and
my
reputation
in
the
Schoole
:
I
say
(
such
let
them
look
into
their
conscience
)
who
beeing
a
Christian
man
,
a
professour
of
the
Scriptures
,
and
a
member
of
the
Church
of
Christ
,
with
grieuous
calumniations
aboue
on●
yeere
and
an
halfe
,
haue
traduced
me
with
all
men
,
and
would
not
at
any
time
vouchsafe
me
conference
:
such
as
be
elected
,
and
either
of
ignorance
or
infirmirie
haue
sinned
,
I
doe
pray
for
repentance
for
them
to
the
Lord
:
the
rest
,
which
are
not
the
Lords
(
for
the
Lord
knoweth
●●●
bee
his
)
I
doe
summon
before
the
Tribunall
of
the
most
High
God
▪
for
God
is
a
iust
Iudge
,
and
it
〈◊〉
fearefull
thing
to
fall
into
the
●an●●
of
the
liuing
God
.
CHAP.
III.
The
first
Question
,
touching
a
double
Man
in
the
Regenerate
.
Whether
euery
sanctified
man
,
and
regenerate
,
doth
consist
of
a
double
man
,
that
is
,
inward
&
outward
?
NOW
I
come
to
the
matter●
in
controuersie
,
which
summarily
are
comprised
in
fiue
Questions
:
for
my
primarie
Antagonist
did
collect
this
also
out
of
my
Praelections
,
and
condemne
it
,
as
may
bee
seene
in
the
Theses
obiected
by
him
against
me
▪
likewise
in
the
end
of
his
speech
against
the
Epilogue
of
my
former
Oration
made
in
the
Chapte●●●●se
,
hee
〈◊〉
these
words
:
Nihilominus
tamèn
hanc
qui
facit
Zanchius
,
&c.
Notwithstanding
I
doe
asseuere
as
false
and
monstrous
that
distinction
which
Zanchius
maketh
in
the
fift
proposition
,
touching
that
perseuerance
of
the
Saints
;
betweene
the
double
Man
of
the
Regenerate
;
and
that
the
Regenerate
doe
sinne
onely
in
the
flesh
,
and
not
with
the
whole
will
and
the
whole
heart
.
These
things
hee
;
Whereby
euery
one
vnderstandeth
what
he
doth
condemne
in
my
doctrine
;
Verily
,
That
the
Regenerate
consisteth
of
a
double
〈◊〉
〈◊〉
that
they
in
sinning
doe
not
sinne
,
according
to
the
spirit
,
but
according
to
the
flesh
,
and
therefore
〈◊〉
with
full
&
plenarie
consent
of
will
.
Therefore
touching
that
distinction
,
I
doe
affirme
it
to
be
Apostelicall
,
&
most
ancient
in
the
Church
,
of
God
;
and
that
by
the
iudgment
of
all
the
learned
,
and
men
of
Go●●
insomuch
that
I
cannot
but
wonder
how
it
should
come
to
passe
,
there
Doctor
in
Diuinitie
should
〈◊〉
this
distinction
monstrous
.
Now
what
I
meant
by
the
name
of
inward
and
outward
man
,
I
explained
in
the
Schooles
an
hundreth
times
,
that
is
to
say
the
inward
Man
to
be
the
whole
Man
,
as
hee
is
borne
of
God
and
renewed
by
the
Holy
Spirit
,
and
the
same
whole
Man
,
as
it
is
borne
of
Adam
,
corrupt
,
and
depraued
,
to
bee
called
the
outward
Man
:
the
one
whereof
the
Scriptures
doe
call
the
n●w
;
and
the
other
,
the
old
Man
.
For
so
all
men
of
learning
doe
interpret
,
and
(
amongst
others
)
Bucer
▪
in
Epist.
a●
Rom.
7
&
Ephes.
3.
although
euen
this
interpretation
of
the
inward
out-outward
Man
,
as
though
it
were
onely
mine
,
mine
aduersaries
haue
impugned
.
Put
of
this
distinction
there
bee
many
testimonies
in
the
Apostle
Rom.
7
▪
I
delight
in
the
Law
of
GOD
,
according
to
the
inward
〈◊〉
for
I
see
one
Law
of
my
members
rebelling
against
the
〈◊〉
of
my
minde
.
Who
in
this
place
cannot
see
in
the
Apostle
,
being
Regenerate
,
●
double
man
,
inward
;
and
outward
?
Rom.
6.
〈…〉
old
man
●●
also
true
〈…〉
.
The
old
man
(
in
the
Apostles
●●●oning
)
in
the
whole
man
〈…〉
Adam
concept
both
in
soule
and
bodie
.
〈◊〉
〈◊〉
off
the
old
〈◊〉
and
put
on
the
new
.
What
is
the
〈◊〉
〈◊〉
the
same
man
totally
,
as
he
is
renewed
and
regenerate
〈◊〉
Christ
,
Ephes.
7.
That
his
might
〈◊〉
〈◊〉
you
according
to
the
〈◊〉
of
〈◊〉
〈◊〉
,
to
be
strengthned
in
〈…〉
holy
spirit
●●
the
inward
〈…〉
which
place
Bucer
:
〈…〉
(
saith
hee
)
the
inward
〈…〉
man
reformed
,
as
by
the
〈…〉
vnderstandeth
the
〈◊〉
man
;
and
〈◊〉
,
and
〈◊〉
〈◊〉
ward
is
that
which
〈…〉
calleth
●ow
,
and
the
〈◊〉
,
which
〈◊〉
are
old
.
Thus
Bucer
〈◊〉
putting
off
the
old
man
,
and
p●●ting
on
the
●ow
.
〈
◊〉
〈◊〉
▪
The
old
man
of
faith
hee
〈◊〉
〈◊〉
whol
〈◊〉
,
as
it
is
brought
into
the
world
,
and
〈◊〉
doe
bring
it
with
vs
from
the
wombe
of
our
Mother
,
without
the
holy
Spirit
,
which
is
called
flesh
,
Col.
3.
Thus
Bucer
.
Therfore
it
is
apparant
,
That
this
distinction
is
not
monstrous
.
QVEST.
II.
The
manner
how
the
Saints
do
sinn
willingly
.
COncerning
the
next
point
,
they
condemne
this
Proposition
as
false
and
monstrous
,
That
the
Saints
,
or
Regenerate
,
when
they
sinne
,
and
that
willingly
,
doe
sinne
not
according
to
the
inward
man
,
that
is
,
in
that
part
wherein
they
are
●egenerate
,
but
onely
according
to
the
outward
〈◊〉
,
that
is
,
in
that
part
wherein
they
are
not
regenerate
,
or
●●
sinne
not
according
to
the
spirit
,
but
according
to
the
flesh
▪
〈…〉
will
sinne
by
the
will
of
th●
〈…〉
but
by
the
will
of
the
〈…〉
therefore
to
sinne
in
will
〈◊〉
not
〈◊〉
;
and
with
consent
,
but
not
〈◊〉
;
which
others
doe
hold
,
〈◊〉
much
as
not
to
sinne
with
the
〈◊〉
minde
:
I
say
they
do
reiect
this
P●●position
,
as
false
and
horrible
,
as
before
is
said
:
and
on
the
other
side
they
contend
,
that
the
Saints
,
〈◊〉
they
sinne
with
consent
,
as
〈◊〉
and
Peter
sinned
,
that
they
〈◊〉
with
the
whole
and
full
will
,
and
with
all
their
heart
.
For
so
〈…〉
of
Peter
,
that
hee
denied
〈◊〉
with
the
whole
hear●
,
and
with
〈◊〉
whole
heart
abhorred
Christ
.
〈◊〉
therfore
from
hence
they
〈…〉
That
the
Saints
when
they
sin
w●●lingly
,
that
they
loose
〈…〉
and
the
Holy
Spirit
totally
▪
But
〈◊〉
the
contrarie
part
I
doe
conde●●●
this
their
resolution
,
both
gene●●lly
,
in
all
men
sanctified
,
and
specially
in
Dauid
and
Peter
,
as
re●●●nant
to
the
holy
Scriptures
,
and
the
〈◊〉
and
holy
Fathers
of
the
Church
:
but
that
former
sentence
I
〈◊〉
approue
and
embrace
,
and
am
●●ereunto
perswaded
by
many
〈◊〉
both
out
of
holy
Writ
,
and
●athers
,
and
testimonies
of
learned
〈◊〉
,
whereofsome
I
will
haue
subsequently
set
downe
.
If
the
Saints
,
when
they
sin
with
will
,
doe
sinne
with
the
totall
and
full
will
and
with
the
whole
heart
,
then
they
doe
not
●ate
sinne
in
any
part
or
detest
and
nill
it
;
but
this
is
most
false
,
and
dissonant
to
the
holy
writings
;
Rom.
7.
The
Apostle
thus
speaketh
of
all
the
Saints
and
Regenerate
,
being
in
his
owne
person
represented
:
The
Law
is
spirituall
,
but
I
am
carnall
(
scilic●t
according
to
the
outward
man
)
sold
vnder
sinne
;
that
is
,
vnder
the
tyranny
of
originall
sinne
,
as
a
bought
seruant
vnder
the
tyrannie
of
his
Master
;
but
such
seruants
doe
not
loue
their
tyrannicall
Masters
,
neither
do
they
willing
seruice
vnto
them
,
for
they
doe
alwaies
desire
libertie
.
Therefore
hee
teacheth
▪
〈…〉
Saints
doe
alwaies
hate
〈…〉
when
they
〈◊〉
they
〈…〉
full
will
from
the
heart
.
〈…〉
hee
more
fully
explaine
▪
〈…〉
addeth
;
for
what
〈…〉
I
allow
not
;
that
is
,
〈…〉
commend
it
,
nor
in
the
will
〈…〉
outward
man
doe
I
〈◊〉
it
,
〈…〉
of
these
he
signifieth
by
the
〈…〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
elsewhere
often
〈…〉
;
as
Rom.
9.
●e
hath
〈…〉
his
people
which
●e
〈◊〉
,
〈…〉
knew
to
be
his
,
and
before
〈◊〉
〈◊〉
So
Mat.
11.
I
kn●w
you
n●t
;
〈…〉
w●th
in
the
Apostle
,
Not
that
〈◊〉
I
would
,
that
I
doe
,
but
that
〈…〉
that
I
doe
,
that
is
,
that
which
I
〈◊〉
in
the
will
of
the
spirit
,
that
〈◊〉
I
doe
not
.
〈◊〉
,
that
〈…〉
good
,
but
that
which
I
hate
〈…〉
spirit
▪
that
I
doe
a●
〈◊〉
〈◊〉
that
which
is
euill
.
Hee
〈…〉
teacheth
that
in
the
〈…〉
they
●e
regenerate
,
there
〈…〉
an
hatred
of
sinne
,
although
▪
〈…〉
bee
carnall
,
they
doe
alwaies
〈◊〉
sinne
:
which
thing
a
little
after
〈◊〉
reporteth
saying
;
The
good
that
●●●●ld
I
doe
not
,
but
the
euill
which
I
hate
in
the
Spirit
,
that
I
doe
a●
car●all
;
and
(
by
and
by
)
for
I
am
de●●ghted
with
the
Law
of
God
according
to
my
inward
〈◊〉
;
for
I
s●●
o●●
Law
in
my
members
●●●●lling
to
the
Law
of
my
minde
,
and
leading
〈◊〉
〈◊〉
to
the
Law
of
sinne
which
is
in
my
members
.
Loe
here
an
expli●a●ion
and
confirmation
of
that
he
spoke
in
the
beginning
,
〈◊〉
,
when
hee
said
,
〈◊〉
●arnall
sold
vnder
sinne
.
Therefore
the
Regenerate
,
in
respect
of
the
inward
man
which
hateth
sin
,
they
doe
it
not
with
all
the
heart
,
for
that
in
spirit
they
detest
it
▪
and
are
as
vnwilling
seruants
vnto
it
;
hereupon
they
both
lamenting
this
miserie
and
〈◊〉
as
it
were
constrained
,
doe
〈◊〉
ou●
with
the
Apostle
,
O
〈…〉
that
I
am
●h●
shall
deliuer
〈◊〉
from
the
●●dy
of
this
●●ath
▪
and
because
they
doe
〈◊〉
that
they
sh●ll
▪
certainely
be
〈◊〉
by
Christt
▪
therefore
▪
they
support
themselues
with
this
hope
,
saying
;
The
grace
of
God
,
through
〈◊〉
Christ
our
Lord
.
And
that
whi●●
〈◊〉
had
taught
in
long
speach
,
●●●●●cludeth
after
in
the
end
of
the
〈◊〉
,
saying
;
Therefore
I
my
s●lf●
〈◊〉
my
mind
s●rue
the
law
of
God
,
〈◊〉
my
flesh
,
the
law
of
sinne
.
That
the
●postle
doth
here
speake
of
the
●●generate
;
all
learned
men
doe
〈◊〉
knowledge
.
And
that
he
doth
not
only
〈◊〉
of
the
motions
of
conc●pisence
,
〈◊〉
likewise
of
actuall
sinnes
whi●●
〈◊〉
Saints
somtime
doe
commit
▪
〈◊〉
the
testimonies
of
learned
m●●
▪
these
wordes
so
often
repeated
〈◊〉
giue
notice
;
I
do
;
I
act
;
I
〈…〉
serue
.
So
also
Buc●●
writeth
●●●●
this
place
;
to
d●●
,
(
saith
hee
)
so●●
doe
take
here
for
to
l●st
:
but
●o
〈◊〉
speaketh
not
,
he
vnderstandeth
t●●
fact
it selfe
which
is
effected
by
●●●
violence
of
concupiscence
,
●●●trary
to
that
which
the
mind●●●●gesteth
,
and
the
minde
〈◊〉
to
the
Law
approueth
.
Therf●●●
if
the
Saints
,
euen
in
sinnes
actuall
,
doe
worke
,
as
they
bee
carnall
,
that
which
they
would
not
,
but
hate
as
they
be
regenerate
and
spirituall
,
it
is
manifest
that
the
Saints
doe
neuer
sinne
with
the
whole
will
and
plenary
consent
.
Nay
the
Apostle
proceedeth
euen
thus
far
in
that
place
,
as
,
because
the
Saints
doe
not
sinne
with
a
full
will
,
neither
according
to
the
inward
man
,
therefore
he
saith
,
that
when
they
commit
sinne
,
it
is
not
the
Saints
them selues
who
doe
or
worke
euill
,
but
sinne
it selfe
,
that
is
Originall
corruption
which
is
in
their
members
.
For
thus
hee
reasoneth
;
But
if
I
do●
that
which
I
would
not
,
it
is
now
no●
I
that
●●rke
,
that
is
,
commit
it
,
but
sinne
that
dwelleth
in
me
.
Who
may
not
here
see
,
that
the
Apostle
doth
fully
and
clearely
conclude
,
that
the
case
is
so
farre
otherwise
,
that
the
Saints
when
they
sinne
actually
,
as
they
call
it
,
ought
to
bee
deemed
to
sinne
with
the
whole
and
ple●●●y
will
,
and
with
all
the
heart
,
and
as
well
according
to
the
inward
as
the
outward
m●●
〈◊〉
rather
(
after
a
sort
)
they
〈◊〉
〈◊〉
said
,
it
is
not
they
who
doe
〈…〉
Sinne
dwelling
within
ther●
〈◊〉
the
reason
is
,
for
that
the
〈…〉
doth
not
cons●●t
●●
〈…〉
and
yet
in
the
mean●
time
th●●
〈…〉
not
excused
from
sinne
,
neither
〈…〉
their
sinn●s
extenuated
.
For
〈…〉
though
not
according
to
the
〈…〉
pull
part
,
that
is
the
inward
〈…〉
they
sinne
not
,
but
onely
according
to
the
outward
,
and
in
mind
〈…〉
they
serue
the
Law
of
God
,
but
●●
the
flesh
the
Law
of
sinne
;
yet
●●
very
deed
they
are
such
as
doe
〈◊〉
by
their
owne
proper
will
.
If
the
Godly
sinne
with
〈◊〉
whole
will
,
therefore
whatsoe●●●
they
will
according
to
the
fl●●●
they
effect
it
;
but
this
contradic●●●●
the
Apostle
who
saith
,
〈◊〉
.
5.
〈◊〉
●●●sh
●●steth
against
the
〈◊〉
〈◊〉
spirit
against
the
fle●●
:
●●
not
〈…〉
●●●
ye●
would
those
ye●
do●
〈…〉
spe●ch
is
to
●●e
vnderst●●d
●●
〈◊〉
〈◊〉
〈◊〉
,
for
that
〈…〉
●●ght
against
the
spirit
;
that
therefore
the
Saints
cannot
alwaies
effect
●he
things
the●
doe
will
according
●o
the
spirit
,
and
on
the
contrary
,
because
the
spirit
doth
fight
against
the
flesh
,
therefore
the
Saints
,
what
things
they
will
according
to
the
flesh
,
like-wise
they
are
not
able
to
performe
.
Therefore
as
the
Saints
doe
not
loue
God
with
all
their
hart
●nd
all
their
minde
,
for
that
flesh
is
a
●●●
vnto
them
:
so
they
loue
not
sinne
,
neither
doe
sinne
,
with
the
whole
heart
,
for
that
the
spirit
doth
hinder
the
doing
thereof
.
The
Saints
neuer
sinne
of
purposed
malice
,
or
(
as
others
will
)
from
the
whole
heart
,
but
alwaies
either
of
infirmity
or
ignorance
.
Now
malice
properly
doth
reside
in
the
will
and
heart
.
Mathew
.
15.
Therefore
the
Saint●
doe
●●rme
with
plenary
will
,
the
whole
heart
,
and
full
consent
.
But
that
the
Saints
neuer
of
purposed
malice
doe
sinne
,
but
alwaies
either
of
ignorance
,
or
by
infirmity
,
is
cleared
by
these
testimonies
.
Thei●
Saints
,
according
to
the
〈…〉
man
,
are
delighted
,
in
the
la●●
〈◊〉
God
,
for
that
is
good
Rom.
7.
And
〈◊〉
they
are
delighted
,
in-so-much
▪
〈◊〉
they
who
are
not
delighted
〈…〉
are
not
Saints
.
Therefore
with
D●uid
euery
holy
man
doth
truely
vouch
▪
In
the
volume
of
this
book
●●
written
of
m●●
,
that
I
should
d●●
〈◊〉
will
,
O
GOD
:
I
will
(
or
I
deligh●●
▪
therein
,
for
thy
law
is
(
written
)
wit●●●
my
heart
.
Psalm●
.
89.
For
th●y
h●●●
t●●
law
of
God
written
i●
their
●●●r●●●●
the
Holy
Spirit
.
Ierem.
31.
therefore
doe
they
m●ditate
in
the
same
〈◊〉
.
Psalm●
.
1
▪
And
in
their
●●●rt●●
there
is
no
guil●
.
Psalm●
.
32.
for
th●y
are
true
Isralites
,
in
whome
there
is
●●
guile
.
Io●
.
1.
And
they
are
●ndu●d
●●●●
the
spirit
of
Christ
,
whereby
●●●y
〈◊〉
ruled
in
the
〈◊〉
●●an
,
else
they
we●●
no
▪
Saints
.
Romans
.
8.
And
they
l●●●
righteousnesse
▪
and
hate
i●iquity
.
Psal
▪
44.
For
they
lo●●
the
law
of
God
▪
Ps●l
.
118.
they
like-wise
lament
with
t●●
Apostle
,
that
they
are
capti●●s
▪
〈◊〉
so
vnder
sin
.
Ro.
7.
How
then
can
they
of
destinate
malice
sin
,
&
so
with
their
whol●
hart●
Aug.
To.
7.
de
●orr
.
&
gratia
,
c.
9.
by
the
example
of
Dauid
and
Peter
doth
teach
,
That
all
Saints
,
when
they
sinne
▪
doe
sinne
being
troubled
,
for
that
Christ
doth
somewhat
turn
away
his
face
from
them
,
according
to
that
in
the
Psalme
.
29.
Thou
turnedst
thy
face
from
m●
,
and
I
●as
troubled
.
Now
to
sinne
being
thus
troubled
,
is
not
to
sinne
by
endeuour
,
&
of
purposed
malice
,
but
rather
,
besides
the
purpose
of
the
mind
.
Againe
,
To.
7.
qu●st.
25.
in
Num.
he
maketh
three
sorts
of
sins
;
some
of
ignorance
;
some
of
infirmitie
;
and
some
of
the
contempt
of
Gods
commandements
,
or
●s
the
Scripturephras●
▪
there
is
with
the
hand
of
pride
.
It
is
one
thing
(
saith
he
)
to
contemne
the
commandements
;
another
thing
to
esteeme
them
as
precious
;
but
yet
either
as
ignorant
,
or
surprised
to
do
the
contrary
.
But
it
is
granted
,
that
the
Saints
doe
not
sin
of
contempt
either
of
God
or
his
commandements
:
the
which
thing
●lso
〈◊〉
Mel●●cthon
in
▪
10.
Cor.
1.
doth
write
▪
That
they
neuer
growe
into
〈…〉
picureall
contempt
;
for
they
〈…〉
law
and
commandements
of
〈◊〉
Psal●●
.
119.
Now
to
sinne
of
〈◊〉
tempt
,
and
of
destinate
mali●●
▪
●●●●●
one
:
wherefore
the
Saints
do●
〈◊〉
sinne
of
pr●tensed
malic●
▪
W●●
then
dare
some
diuines
write
agai●●●
me
.
That
they
doe
sinne
with
〈◊〉
whole
heart
and
plenary
will
?
G●●gorie
.
1.
To.
1.
in
Iob
▪
c.
34
〈…〉
c
▪
11.
doth
deliuer
the
same
〈◊〉
on
,
of
ignorance
,
of
infirmity
,
b●●●deuour
and
of
set
purpose
.
And
〈◊〉
saith
that
Paul
did
sinne
of
ignorance
,
who
saith
,
But
I
therefore
●●tained
mercy
because
I
did
●●
〈◊〉
Peter
of
infirmity
,
when
he
deni●●
Christ
▪
and
those
Iewes
purpos●●
and
by
endeuour
,
of
whom
the
Lo●d
speaketh
,
if
.
I
had
not
c●m●
〈◊〉
spok●n
vnto
them
,
they
had
b●●
〈◊〉
〈◊〉
againe
,
they
b●th
saw
m●
,
and
〈◊〉
▪
●●●nd
my
father
.
Ioh.
15.
Out
of
these
examples
he
declareth
what
it
i●
to
sinne
of
infirmitie
,
and
what
of
purpose
,
saying
;
for
it
is
one
thing
not
to
do
good
;
another
to
hate
the
teacher
of
good
things
▪
●s
it
is
one
thing
to
sin
of
praecipitation
;
another
to
sinne
of
deliberation
.
For
oftentimes
sinne
is
committed
by
p●●cipitation
,
which
is
yet
condemned
by
counsel
&
deliberation
:
for
through
infirmity
often
it
chanceth
,
that
we
loue
God
,
and
yet
cannot
effect
it
;
but
to
sinne
of
purpose
,
is
neither
to
doe
good
,
nor
loue
it
.
But
the
Saints
doe
alwaies
effect
that
which
is
good
,
else
no
Saints
▪
where-vpon
Augustine
also
de
corr●pt
,
&
gratia
,
cap.
9.
according
to
that
of
the
Apostle
,
To
them
that
loue
God
,
all
things
doe
worke
together
f●r
good
,
to
them
that
of
purpose
are
called
Saints
;
saith
hee
;
for
these
(
scilic●●
Saints
who
are
called
of
purpose
)
in
this
that
they
loue
God
they
con●●●ue
out
vnto
the
end
.
●●
therefore
,
according
to
Saint
Gr●gory
to
sinne
of
purpose
be
neither
to
doe
nor
to
loue
good
;
and
,
according
to
Augustine
,
the
Saints
doe
alwaies
loue
good
;
for
that
in
that
which
they
loue
th●●
continue
forth
to
the
end
:
it
i●●
good
consequent
,
That
the
Sa●●●
doe
not
sinne
of
purpose
,
or
det●●minate
malice
.
Luther
likewise
doth
deliuer
t●●
same
thing
,
in
euery
plac●
,
T●
▪
5
▪
〈◊〉
Comment
maior
▪
in
ep.
ad
Gal
▪
5.
〈◊〉
these
words
;
The
work●s
of
t●●
〈◊〉
are
manifest
.
Hee
saith
in
〈◊〉
termes
▪
That
Da●id
and
Peter
▪
〈◊〉
they
committed
those
〈◊〉
sinnes
,
did
sinne
of
infirmity
and
not
of
set
malice
.
Here-vpon
▪
〈◊〉
(
saith
hee
)
speaking
of
the
〈◊〉
saith
,
the
flesh
in
them
doth
lust
〈◊〉
the
spirit
:
therefore
the
desires
and
conflicts
of
the
flesh
will
not
be
●●sent
,
yet
doe
they
not
therefore
presently
hurt
such
as
feele
them
▪
But
hereof
we
must
thus
iudge
▪
it
is
o●●
thing
to
bee
sollicited
of
the
flesh
▪
and
not
willingly
to
endure
the
co●cupiscences
thereof
▪
but
to
walke
in
the
spirit
,
and
to
resist
them
▪
&
●
▪
●nd
another
thing
to
assent
●nto
t●●
flesh
,
and
i●
security
to
fulfill
the
workes
thereof
,
and
persist
in
them
;
●●d
yet
in
the
meane
space
to
dis●●●ble
piety
,
and
to
brag
of
the
spi●i●
&c.
The
former
sort
hee
comfor●eth
while
hee
saith
,
that
they
are
●ed
by
the
spirit
;
and
are
vnder
the
l●w
:
to
the
other
sort
hee
threateneth
aeternall
destruction
.
Nay
somtime
it
falleth
out
▪
That
the
Saints
doe
fall
and
fulfill
the
lusts
of
the
flesh
;
as
Dauid
fell
with
a
greiuous
●nd
terrible
downefall
:
besides
,
hee
was
the
cause
of
many
mens
murther
,
when
his
will
was
,
that
Vriah
should
perish
in
the
battel
:
and
therby
also
he
gaue
occasion
to
the
enemies
of
God
,
to
boast
against
the
people
of
God
,
to
adore
their
owne
Idolls
,
and
to
blaspheme
the
God
of
Israel
.
Peter
like-wise
did
horribly
fall
,
when
hee
denied
his
Maister
.
But
yet
although
those
sinnes
were
h●inous
,
yet
were
they
committed
,
not
of
the
contempt
of
God
▪
or
malice
fore-thought
,
but
of
infirmity
.
Besides
,
being
admonished
they
doe
not
perseuer
obstinate
in
their
sins
,
but
repented
.
Therefore
●
〈…〉
Doctor
did
no●
well
,
〈…〉
in
the
Schooles
,
that
〈◊〉
〈◊〉
Christ
with
the
whole
〈…〉
with
his
whole
heart
did
〈…〉
Christ
.
Luth●r
he●●
〈…〉
Againe
,
a
little
after
th●●
〈…〉
he
faith
whereforeth●
〈…〉
sinne
,
fall
,
●nd
euen
g●●
〈…〉
but
it
is
by
ignorance
▪
f●●
〈…〉
they
would
not
denye
▪
C●●i●●
〈◊〉
loose
▪
the
Gospell
.
Th●se
〈…〉
Therfore
neither
did
Peter
▪
〈…〉
deny
Christ
▪
for
hee
was
〈…〉
And
if
he
would
not
willingly
〈…〉
him
,
therefore
did
he
no●
〈…〉
with
a
ful
consent
of
wil.
〈…〉
Buc●r
euery
where
doth
〈…〉
same
doctrin
;
scilicet
,
that
th●
〈…〉
do
neuer
●in
with
a
full
will
or
〈…〉
the
heart
,
&
of
malice
●o●●
〈…〉
but
alwayes
of
ignorance
▪
〈…〉
of
infirmity
.
Take
th●se
〈…〉
Vpon
Rom.
7.
he
〈…〉
d●eth
this
Question
▪
〈◊〉
〈…〉
at
&c.
How
can
this
hee
〈…〉
That
we
will
that
which
●●
〈◊〉
and
ye●
doe
it
not
;
that
we
doe
●●il
●●d
●●●
will
●●
not
,
●●●
hate
it
▪
●ay
▪
●●at
we
both
doe
▪
●nd
not
doe
,
that
which
i●●uill
?
Now
intending
to
determi●e
thi●
Question
▪
first
hee
●oth
inquire
out
▪
w●at
manner
man
●he
Apostle
speaketh
o●
in
his
owne
●●ample
and
summ●rily
he
conclu●eth
▪
That
the
Apostle
speaketh
of
●●●●n
regenerate
,
who
by
a
true
●aith
hath
already
receiued
the
●aw
of
God
,
and
doth
loue
it
▪
●nd
delight
in
it
;
but
yet
hath
no●
recei●ed
such
a
plentifull
portion
of
the
spirit
of
Christ
▪
that
hee
can
〈◊〉
follow
the
same
▪
as
that
he
doth
not
often
transgresse
against
●●
▪
not
onely
by
concup●scence
,
which
euen
faleth
to
men
most
per●●●t
,
but
likewise
▪
by
sliding
into
〈◊〉
and
fi●thy
offences
as
be
fell
●●
D●●●●
,
and
euen
to
Peter
before
●●●●●
〈◊〉
●
more
plentifull
measure
of
the
Spirit
at
the
feast
of
●●●●coast
▪
For
there
▪
he
maketh
mention
▪
of
the
examples
of
these
two
men
▪
In
the
next
place
he
learcheth
out
▪
how
it
came
to
〈…〉
the
same
man
being
▪
〈…〉
doth
both
will
and
〈◊〉
〈…〉
which
he
doth
▪
The
〈…〉
That
it
so
commeth
to
〈…〉
that
in
some
man
there
is
a
〈…〉
will
;
one
whereby
he
doth
〈…〉
to
the
Law
▪
another
whereby
〈…〉
doth
that
which
he
〈…〉
which
followeth
the
〈…〉
the
Law
;
another
which
is
〈…〉
knowledge
drawne
from
the
〈…〉
and
which
is
of
thinges
〈…〉
else
that
this
so
commeth
to
〈…〉
for
that
in
the
regenerate
▪
there
〈…〉
double
man
,
inward
and
〈…〉
mind
and
flesh
,
whereof
one
〈…〉
to
the
Law
of
God
;
the
〈…〉
to
the
Law
of
sinne
▪
From
〈…〉
therefore
it
commeth
to
passe
〈…〉
the
Saints
doe
both
the
euill
〈…〉
would
not
and
the
good
〈…〉
they
doe
not
▪
wherefore
,
〈…〉
not
with
full
consent
,
●●●
with
〈◊〉
whole
will
,
not
totally
,
that
is
〈◊〉
to
the
double
man
.
Againe
in
Rom.
8.
sect.
2.
〈…〉
〈◊〉
not
li●●
after
the
l●sts
of
the
flesh
;
〈◊〉
teacheth
ou●
of
the
Apostle
▪
That
〈◊〉
cannot
be
▪
that
they
which
are
●●uely
Christs
and
haue
the
spirit
of
●●rist
,
should
li●e
according
to
the
●●esh
.
And
hee
f●ameth
his
Argu●ent
in
this
forme
.
Those
whom
the
●●irit
of
Christ
possesseth
,
cannot
〈◊〉
after
the
flesh
.
But
they
that
are
Christs
the
spirit
of
Christ
poss●sseth
;
Therefore
they
that
are
C●rists
cannot
liue
after
the
flesh
,
〈◊〉
.
Now
to
walke
according
to
the
flesh
〈◊〉
vol●ntarily
,
and
with
a
willing
and
whole
mind
to
follow
the
〈◊〉
of
the
flesh
,
and
to
obey
the
l●sts
thereof
,
with
full
will
▪
Therfore
the
Saintes
do
not
sinne
with
the
whole
heart
and
ple●●ry
c●●●ent
of
will
.
Idem
●●
Mat
8
▪
●●●t
▪
2.
pag.
〈…〉
saith
▪
Hearein
the
Saints
in
si●●i●g
●o
differ
from
the
R●proba●e
▪
for
that
they
do
hate
that
●uill
which
they
doe
,
and
●resantly
do
dec●●ne
from
it
▪
being
indeed
righly
perswaded
of
God
●●d
his
will
:
whereof
it
is
that
in
mind
they
〈…〉
his
law
,
and
do
dete●t
the
●●ill
of
〈…〉
flesh
▪
but
the
wicked
do
loue
〈…〉
euil
they
commit
,
and
could
〈…〉
perpe●ually
to
adh●●●
〈…〉
but
onely
that
they
f●are
〈…〉
either
from
God
〈◊〉
?
And
a
〈…〉
after
he
teacheth
,
That
the
〈…〉
of
the
●●in●s
do
proceed
from
〈…〉
〈◊〉
of
faith
▪
saying
,
〈…〉
euer
the
Elect
doe
●inne
▪
it
〈…〉
m●th
.
from
hence
,
for
that
●●
〈…〉
they
〈◊〉
d●fec●iue
in
that
〈…〉
swas●on
▪
Besides
he
faith
〈…〉
the
Saints
mind
,
wanting
〈◊〉
●●nneth
into
sinne
▪
the
〈…〉
concupisc●●ce
therby
turning
〈◊〉
the
edge
thereof
.
Id●●
in
Mat.
12.
sect.
4.
pag.
〈…〉
hath
these
wordes
.
Whosoeuer
,
〈◊〉
the
knowne
truth
,
by
〈…〉
vol●●●●rily
f●ll
into
〈◊〉
,
〈…〉
willingly
●o
sin
▪
it
is
necessary
▪
〈◊〉
they
did
formerly
condemne
〈◊〉
truth
;
and
that
is
to
〈…〉
holy
spirit
.
These
thing●●
〈◊〉
Wherevppon
it
is
man●fest
,
〈◊〉
the
Saints
Eleect
doe
〈◊〉
sinne
against
the
●oly
Ghost
,
as
〈◊〉
there
teacheth
▪
therefore
they
ne●er
〈◊〉
mind
to
impiety
,
after
the
knowne
truth
that
i●
▪
willing
;
scil●ce●
,
〈◊〉
full
will
they
do
neuer
sinne
,
as
〈◊〉
there
doth
〈◊〉
what
it
is
by
relapse
to
fall
from
the
heart
into
impiety
.
Id●●●ect
.
4.
pag.
308.
The
Elect
(
saith
he
)
do
neuer
〈◊〉
but
of
ignorance
.
Againe
,
thou
s●●●●
at
all
times
percei●e
in
the
Elect
a
c●●tain●
feed
of
God
,
and
st●dy
of
the
truth
▪
eue●●
whe●
they
opp●g●e
the
●ruth
,
〈◊〉
doe
〈◊〉
l●●e
d●●agreeing
with
it
.
Againe
;
●●
many
who
liue
lewdly
,
being
Elect
,
thou
maist
perceiue
a
certaine
〈◊〉
loue
of
right
and
●●st
And
the●e
thinges
he
writeth
of
the
Elect
,
before
they
〈…〉
tr●●h
▪
or
are
iustifyed
how
●uch
mor●
a●e
these
thinges
and
of
the
Elect
,
being
now
ins●●fied
▪
wherefore
of
th●●●●e
●dd●th
●●g
309
▪
After
they
ha●e
receiued
the
〈◊〉
(
●scilicet
the
Elect
)
what
they
〈◊〉
,
they
sinne
therefore
for
that
they
are
tur●ed
out
of
the
way
by
〈◊〉
lusts
of
the
flesh
,
so
that
they
〈◊〉
not
attend
vpon
the
knowne
〈◊〉
but
they
neuer
so
farre
d●●line
,
〈◊〉
they
haue
and
persecute
●●●●
〈◊〉
but
forthwith
rather
out
of
the
la●
thereof
they
doe
begin
to
desie
,
a●●
detest
,
that
wherein
they
sinn●●
▪
Ide●
in
Mat.
7
▪
s●ct
,
6.
pag.
〈◊〉
▪
Therefore
a
godly
man
thus
〈◊〉
not
sinne
,
for
that
he
cannot
be
●●uen
ouer
from
the
heart
to
〈◊〉
and
sinne
,
as
it
is
the
ma●ner
〈◊〉
wicked
;
but
with
the
Law
of
God
in
minde
he
shall
be
still
deligh●●●
▪
for
that
the
seede
of
God
,
of
his
word
,
and
the
Spirit
of
his
children
abideth
with
him
,
and
for
that
h●●
is
borne
of
God
▪
yet
withall
▪
〈◊〉
that
hee
hath
no
good
in
his
〈◊〉
he
doth
commit
many
things
which
he
hate●h
,
and
are
sinne●
〈◊〉
but
because
hee
●●
not
delighted
therewith
in
the
inward
〈◊〉
〈◊〉
in
his
heart
is
addicted
●●
Christ
▪
and
before
all
thing●
de●●●eth
to
b●
correspondent
to
the
image
of
Christ
,
neither
finally
maketh
doubt
,
that
all
things
●●●
remitted
vnto
him
for
the
merits
of
Christ
,
and
that
he
shal
〈◊〉
to
that
lik●ne●
▪
there
shall
also
be
no
〈◊〉
vnto
him
,
although
a
sinner
,
for
that
he
abideth
in
Christ
▪
Rom.
8
▪
for
God
will
not
impute
his
sinnes
vnto
him
.
Wherefore
,
neither
shall
they
bee
sinnes
,
as
they
are
no
debts
▪
which
the
Creditor
hath
〈◊〉
,
〈◊〉
〈◊〉
he
〈◊〉
▪
b●
obliged
,
and
hath
ye●
m●de
no
payment
▪
For
which
〈◊〉
he
that
is
Christ●
▪
as
he
〈◊〉
〈◊〉
▪
that
is
,
be
wholly
giue●●
,
and
studi●●
to
sinne
,
which
onely
God
imputeth
and
accompteth
for
sinne
:
so
it
is
necessaire
,
that
hee
endeuour
●●e
studie
of
his
will
to
his
power
,
neither
accompt
any
thing
●●●●
p●●cious
,
then
to
compose
himselfe
●●tally
according
to
his
word
▪
Ye●
i●
the
meane
while
many
things
according
to
the
flesh
〈◊〉
vppon
him
▪
●●
th●●●●●●●
〈◊〉
〈◊〉
〈◊〉
pray
,
forgiue
vs
●●●
deb●●
〈◊〉
〈◊〉
by
the
merit
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
doth
repose
all
his
fiudci●
,
●●
〈◊〉
be
pa●doned
,
so
they
shall
〈◊〉
〈◊〉
sinnes
.
Whosoeuer
therefo●●
shall
not
do●
the
will
of
the
Fathe●●
〈◊〉
is
,
shall
not
s●●die
from
his
〈◊〉
〈◊〉
performance
thereof
,
(
for
othe●
〈◊〉
to
doe
it
is
no●
inciden●●
〈◊〉
〈◊〉
life
)
hee
neither
hath
knowne
〈◊〉
Father
no●
Christ
,
he
is
not
〈◊〉
〈◊〉
God
,
and
as
y●t
▪
want●th
the
〈◊〉
●●
Gods
Children
,
and
so
in
that
●●spect
shall
be
a●
hypocri●●
although
hee
call
to
Christ
,
L●●d●
〈◊〉
〈◊〉
that
in
his
hea●t
hee
doth
〈◊〉
〈◊〉
knowledge
the
Lord
,
wherein
〈◊〉
〈◊〉
●●n
call
him
▪
Lo●d
,
but
〈◊〉
of
a
true
faith
▪
All
these
things
〈◊〉
▪
Idem
.
in
Psal.
●
.
v.
1.
pag.
●
.
F●●t●●●
it
is
to
be
obserued
,
that
the
Proph●t
saith
not
,
Blessed
is
〈◊〉
●●
〈◊〉
〈◊〉
been
●icked
,
●
sinnes
m●licious
,
〈◊〉
●●●
b●
hath
●●t
had
〈◊〉
with
th●●
hath
not
follow●d
their
〈◊〉
,
〈◊〉
their
f●●●s
hath
〈◊〉
〈◊〉
for
〈◊〉
●●●m
that
are
blessed
,
and
can
liue
according
to
Gods
Law
,
the
seede
●f
God
,
and
the
good
spirit
doth
so
●●uaile
,
that
they
cannot
sinne
,
that
〈◊〉
,
b●come
peruerse
and
wicked
with
the
whole
heart
▪
Which
thing
●●
express●
words
Ioh.
●ap
.
●
.
3.
doth
touch
,
for
that
they
are
borne
of
God
.
But
we
dayly
sin
al
,
as
he
con●●sseth
c.
1.
and
not
a
few
likewise
are
ouertaken
with
euill
,
doe
follow
for
●
time
the
consultations
of
the
wicked
,
●●
happened
to
Dauid
,
Peter
▪
and
others
;
whereof
the
〈◊〉
,
to
satisfie
his
pleasure
,
did
admit
both
adult●rie
and
〈◊〉
▪
the
other
,
in
des●●●
of
his
life
,
was
so
farr●
drawn●
,
that
hee
denied
his
Saiuiour
.
Here
by
the
sentence
of
Buc●●
,
both
Dauid
,
and
〈◊〉
are
again●
placed
in
the
number
of
them
,
who●
although
they
sinne
,
yet
sinne
they
not
,
or
●●●
〈◊〉
with
the
who●●
heart
.
P●●sently
hee
〈◊〉
touching
Mau●●●●
and
the
Thiefe
,
saying
▪
Manasses
King
of
Iuda
may
〈…〉
haue
sitten
in
the
seat
of
the
〈◊〉
and
wholly
in
malice
to
haue
〈◊〉
with
them
,
then
whom
〈◊〉
of
the
Kings
did
euer
establish
〈◊〉
Idolatry
against
the
Lord
,
or
〈◊〉
more
innocent
bloud
of
the
P●●phets
.
With
him
happily
you
〈◊〉
combine
the
Thiefe
cruci●●●●
〈◊〉
the
Lord
Christ
.
Both
of
them
〈◊〉
were
the
sonnes
of
God
▪
●therwise
neither
could
hee
pray
〈◊〉
God
from
his
heart
,
and
〈◊〉
pardon
of
his
sinnes
;
neither
〈◊〉
the
other
haue
attained
the
●●franchment
of
Paradise
.
For
s●ch
〈◊〉
are
not
borne
of
God
,
as
they
vnderstand
nothing
of
the
things
of
God
▪
(
which
Paul
affirmeth
of
them
)
●●ther
can
they
indeed
heare
:
(
which
thing
our
Sauiour
doth
testifie
〈◊〉
8.
)
so
haue
they
not
any
abilitie
●●ther
to
seeke
or
pray
for
any
〈◊〉
matter
.
Therfore
both
of
them
〈◊〉
ordained
to
life
,
and
chosen
to
●●●uation
,
before
the
creation
of
mankinde
;
and
therefore
indeede
neither
of
them
was
wicked
,
vngodly
,
malicious
,
though
they
committed
●anythings
wickedly
,
vngodly
,
and
〈◊〉
,
for
that
a
full
and
〈◊〉
contempt
of
God
,
and
the
〈◊〉
and
solid
study
of
naughtinesse
〈◊〉
neuer
in
them
,
although
they
had
setled
their
seat
with
peruerse
wicked
men
,
that
is
,
a
resolute
course
〈◊〉
life
they
had
determined
amongst
them
.
H●●
ill●
.
But
if
the
Elect
yea
euen
before
they
be
regenerate
,
doe
〈◊〉
in
themselues
a
certaine
seed
of
God
and
of
Pietie
▪
how
much
more
is
it
so
to
be
sentenced
touching
the
Elect
now
being
regenerated
?
If
therefore
such
a
seede
of
Pietie
bee
alwaies
r●●iant
●n
them
then
do
they
neuer
pr●stitute
th●●s●lues
into
any
〈…〉
the
whole
will
,
〈◊〉
doe
〈…〉
The
Explanation
of
the
〈◊〉
,
How
it
commeth
〈…〉
passe
,
That
the
same
〈◊〉
man
the
euil
that
he
will
〈◊〉
not
,
that
hee
doth
,
〈◊〉
that
respect
also
doth
〈◊〉
it
;
and
the
good
that
〈◊〉
would
hee
doth
not
,
〈◊〉
in
that
respect
hee
also
〈◊〉
it
.
IF
any
man
doth
〈◊〉
vnderstand
,
how
it
falleth
out
that
〈◊〉
same
man
〈◊〉
〈◊〉
things
which
are
right
,
and
yet
doth
them
not
;
and
the
euils
which
hee
would
not
(
but
loatheth
and
detesteth
)
yet
he
doth
:
let
him
reade
Bucer
vpon
the
place
of
the
Apostle
Rom.
7.
where
how
that
can
be
,
he
handleth
that
question
most
learnedly
and
deuou●ly
▪
●●d
by
the
examples
of
Dauid
,
when
he
committed
adulterie
;
and
of
Peter
,
when
hee
de●●ed
Christ
,
hee
doth
manifest
the
matter
before
our
〈◊〉
.
The
like
●ee
doth
●●br●
contro●●rs
.
Eccles.
in
〈…〉
de
Iustif
.
pag
▪
132
▪
The
summe
of
Bucers
answere
to
this
Question
i●
this
▪
euen
as
before
we
haue
briefely
related
:
This
therfore
commeth
to
passe
▪
for
that
in
man
there
is
a
double
will
▪
one
▪
wherein
he
confe●●eth
to
the
Law
,
that
it
is
good
;
another
,
which
doth
that
which
he
detesteth
;
one
,
which
followeth
the
knowledge
of
the
Law
;
another
,
which
followeth
the
knowledge
drawne
from
our
〈◊〉
.
While
therefore
▪
wee
consider
the
Law
of
God
with
a
true
〈◊〉
it
cannot
but
please
vs
.
Wherefore
,
when
this
consideration
preuaileth
,
or
taketh
pla●●
i●
vs
,
then
we
necessarily
doe
hate
the
euills
which
the
Law
forbiddeth
,
and
loue
the
good
things
which
it
commandeth
▪
〈…〉
when
our
good
〈◊〉
,
〈…〉
imbecilitie
deri●●d
f●om
〈…〉
,
partly
by
violent
and
〈…〉
lussts
of
the
flesh
is
〈◊〉
〈◊〉
the
consider●●●on
●●●hat
〈…〉
which
the
L●w
pr●poseth
▪
and
〈◊〉
ha●l●d
to
those
things
,
which
〈◊〉
effectually
suggesteth
as
〈◊〉
things
,
(
which
i●
without
any
〈◊〉
〈◊〉
soone
effected
)
then
are
〈◊〉
dr●wne
away
▪
from
〈…〉
the
L●w
,
and
●●ight
will
,
int●
〈◊〉
appl●uding
of
〈◊〉
〈…〉
and
●o
〈◊〉
〈◊〉
w●
〈◊〉
〈…〉
that
now
we
ad●udge
▪
nothing●
〈◊〉
good
▪
n●●
will
eu●●
do
,
〈◊〉
that
which
●●●
〈◊〉
〈…〉
flesh
〈…〉
T●us
〈…〉
〈◊〉
〈◊〉
●uil
which
we
do●
〈…〉
wh●●
▪
●●e
do●
i●
▪
〈…〉
〈◊〉
absol●●●ly
we
〈…〉
fo●
〈…〉
not
do●
it
if
in
a●●●●nd
s●●ply
〈◊〉
did
,
●ill
●●
▪
but
for
that
we
●●●
〈◊〉
●uow
▪
det●st
▪
and
nill
th●●●ill
〈◊〉
the
b●fo●e
that
out
min●●s
●●●●
〈◊〉
it
were
)
b●witched
with
●h●
〈◊〉
desires
and
furies
of
the
flesh
:
and
how
also
when
wee
doe
the
euill
,
if
we
were
our
owne
men
,
we
would
detest
and
reiect
it
:
which
thing
●oth
clearely
appeare
,
for
that
so
soone
as
the
heat
of
the
flesh
abateth
,
which
doth
besot
and
surprise
our
mindes
,
forthwith
againe
wee
doe
detest
and
disproue
that
euill
which
we
doe
▪
In
the
same
manner
,
the
good
we
would
wee
doe
not
;
not
that
when
wee
neglect
the
good
,
wee
actually
will
it
;
but
partly
for
that
when
we
were
not
drawne
away
by
the
violence
of
the
flesh
,
as
it
were
by
strong
●●nd
,
into
the
liking
of
the
●●sts
thereof
,
the
good
which
the
Law
proposed
,
we
did
both
approue
●nd
loue
;
partly
▪
for
that
at
the
instant
,
if
wee
were
freed
from
that
fancie
of
the
flesh
,
which
doth
infatuate
vs
,
that
same
good
would
wee
in
act
approue
and
performe
,
and
when
we
shall
be
deliuered
we
will
doe
it
.
For
that
therefore
there
doth
remaine
(
euen
when
they
do●
〈◊〉
sinne
)
as
I
may
say
,
habitu●lly
,
〈◊〉
of
sinne
,
and
a
loue
of
good
▪
〈◊〉
though
in
act
,
besotted
with
〈◊〉
flesh
,
they
neglect
the
good
and
〈◊〉
euill
;
therefore
the
Sa●nt●
are
〈◊〉
to
doe
euill
that
they
would
not
〈◊〉
not
to
doe
the
good
they
〈◊〉
and
therefore
not
to
sinne
b●
〈◊〉
will
or
plenarie
consent
.
This
is
the
summe
of
Bucers
sentence
,
in
that
large
&
obscure
〈◊〉
concerning
those
(
men
)
〈◊〉
,
who
haue
a
more
〈◊〉
faith
,
and
not
so
great
●
po●tion
of
the
spirit
of
Christ
;
if
now
they
〈◊〉
they
sinne
,
are
not
said
to
sinne
〈◊〉
a
full
will
,
and
totall
consent
,
〈◊〉
le●●e
those
Saints
who
are
〈◊〉
with
a
stronger
faith
,
〈◊〉
haue
receiued
a
more
plentifull
measure
of
the
spirit
:
as
when
the
〈◊〉
●ame
Peter
,
after
he
had
receiued
a
most
full
portion
of
the
Holy
〈◊〉
did
sinne
,
and
(
as
it
we●e
)
the
second
time
deny
Christ
,
by
dissembling
●●
Antioth
the
liberty
of
the
Gospell
.
Because
●his
Quaestion
doth
likewise
pertaine
to
the
Philosophers
,
therefore
Aristotle
also
,
as
all
thing●
else
,
so
also
this
question
he
discusseth
mostle●rnedly
in
his
Ethicks
ad
〈◊〉
lib.
7.
by
the
example
of
a
continent
man
and
incont●nent
.
The
comparison
also
of
a
Marchant
●●
his
ship
is
●●ident
,
who
that
hee
may
bee
preserued
in
the
tempest
▪
doth
〈◊〉
his
wares
into
the
sea
:
doubtlesse
hee
doth
it
in
diuers
respects
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●h●t
is
,
both
vnvoluntarily
,
and
involuntarily
,
or
with
his
will
●●
against
his
will
▪
loose
his
traffique
▪
But
in
holy
things
I
will
produce
an
example
from
Holy
writ
,
and
will
compare
spirituall
things
with
spirituall
,
according
to
the
Apostles
precept
.
The
Marriners
who
c●rried
th●
Prophet
Io●a●
to
Tharsus
,
through
●he
horrible
tempest
being
all
thereby
in
perill
of
their
li●es
,
did
throwe
Ionas
the
Prophet
into
the
se●
and
that
was
th●●
both
they
and
the
sh●p
might
bee
preserued
,
as
the
story
of
Ion●s
reporteth
.
This
they
did
both
voluntarily
and
involuntarily
▪
voluntarily
,
for
if
simply
they
had
been●
vnwilling
they
had
not
cast
〈◊〉
into
the
sea
,
therefore
were
they
willing
to
cast
him
in
:
involuntarily
,
first
for
that
before
the
tempest
arose
,
they
neuer
had
in
p●●pose
,
●●
not
in
thought
to
destroy
him
,
but
rather
as
honest
men
they
intend●●
and
determined
to
conu●igh
hi●
safe
and
sound
to
Tharsus
;
then
after
the
tempest
being
risen
,
they
we●●
not
presently
possessed
with
〈◊〉
thought
at
all
,
either
to
cast
do●●
him
or
any
man
else
,
or
plunge
the●
into
the
sea
,
but
rather
so
farre
as
●●
strength
they
could
,
they
for
a
time
by
rowing
encountred
the
waues
of
the
sea
:
and
the
burden
of
the
ship
they
cast
into
the
sea
to
lighten
the
ship
;
likewise
they
called
vpon
God
finally
also
after
Ionas
had
said
,
T●●●
me
and
cast
mee
into
the
sea
▪
and
●●●
tempest
wil
be
a
calme
;
for
I
●●●●●●●
for
my
sake
this
great
st●r●●
i●
〈◊〉
vpon
you
,
and
yet
for
all
this
the
●●riners
would
not
cast
him
into
the
sea
:
but
still
by
sayling
they
laboured
to
bring
the
ship
to
shore
,
but
at
last
being
ouercome
by
the
greatnes
of
the
tempest
they
would
haue
him
alone
,
rather
than
themselues
&
ship
,
to
be
lost
:
also
after
they
had
thrown
him
into
the
sea
,
they
did
much
condole
this
fact
,
and
fearing
lest
God
should
reuenge
it
,
they
offered
sacrifice
:
lastly
they
cast
not
Ionas
into
the
sea
,
as
they
were
good
men
and
faithfull
mariners
,
but
for
in
that
respect
they
both
loued
Ionas
his
life
,
and
detested
his
ruine
,
but
this
fact
they
did
as
in
self-loue
of
themselues
,
and
of
the
ship
,
more
then
of
Ionas
onely
;
and
vnlesse
that
tempest
had
beene
more
strong
and
violent
then
they
could
haue
resisted
,
they
would
neuer
haue
cast
Ionas
into
the
sea
.
All
these
things
considered
,
there
is
none
who
wil
not
acknowledge
and
say
,
That
those
mariners
did
not
involuntarily
cast
Ionas
into
the
sea
,
and
so
the
good
they
would
,
that
is
Ionas
his
safety
,
they
did
not
,
&
the
euill
they
would
not
,
that
is
,
Ionas
his
perdition
,
they
did
.
The
like
is
the
case
of
the
sons
of
God
.
The
Saints
in
this
world
,
and
in
this
mortall
flesh
,
and
most
corrupt
,
are
as
Mariners
in
the
sea
;
the
temptations
of
the
world
,
the
flesh
,
and
the
deuill
,
are
the
tempests
of
the
sea
:
Iona●
is
as
Christ
,
with
his
word
and
law
:
to
cast
Ionas
out
of
the
ship
into
the
sea
is
(
as
it
were
)
to
cast
off
,
by
sinne
,
Christ
and
his
law
from
vs
▪
The
Mariners
certainly
did
cast
Ionas
into
the
sea
;
so
the
Saints
sinne
,
not
by
casting
the
law
of
God
from
them
,
that
is
by
transgressing
of
it
,
but
being
willing
.
But
as
they
by
many
signes
manifested
,
that
they
cast
Ionas
into
the
sea
not
willingly
,
that
is
,
not
from
their
desire
,
and
purposely
;
so
doe
the
Saints
declare
,
that
they
will
not
that
sinne
which
yet
they
commit
:
first
,
before
the
tempest
of
temptations
they
had
no
mind
to
transgresse
Gods
law
,
but
rather
they
hated
sinne
,
and
loued
the
law
of
God
;
againe
,
being
assalted
by
temptations
,
they
doe
not
forthwith
yeeld
the
hand
,
they
doe
(
as
it
were
)
with
contrary
oares
,
so
much
as
strength
will
affoord
,
resist
and
withstand
;
yea
by
calling
vpon
the
name
of
the
Lord
;
and
so
long
they
doe
resist
,
vntill
being
(
as
it
were
)
quashed
in
peeces
,
they
doe
bow
downe
vnder
the
temptation
,
which
if
it
were
not
such
and
so
great
,
that
they
Saints
were
not
often
able
to
resist
they
wold
neuer
do
that
they
would
not
,
but
would
alwaies
doe
that
they
would
.
Thirdly
,
after
the
sinne
committed
,
or
after
the
violence
of
the
sea
,
that
is
of
concupiscence
,
be
abated
,
they
doe
lament
the
fact
,
and
mourne
,
and
pray
forgiuenesse
,
and
offer
the
sacrifice
of
repentance
,
that
hee
may
pardon
it
:
verily
by
all
those
things
which
befall
to
the
Saints
both
before
,
in
,
and
after
the
temptation
,
and
sinne
committed
,
it
abundantly
appeareth
,
how
the
Saints
in
sinning
both
will
and
nill
sinne
,
and
doe
the
euil
they
would
not
,
and
doe
not
the
good
they
would
.
And
therefore
it
cannot
be
said
of
them
;
that
they
do
sin
as
the
wicked
do
,
with
a
fui
will
.
That
which
I
haue
illustrated
by
the
comparison
of
the
Mariners
,
is
declared
by
the
example
of
Peter
and
Iudas
.
Before
the
sinne
it
was
not
in
Peters
heart
to
deny
Christ
,
but
rather
on
the
contrary
hee
so
loued
Christ
,
and
detested
both
the
offences
and
enemies
of
Christ
,
as
that
indeed
hee
was
rather
ready
to
die
,
then
to
deny
Christ
;
and
therefore
hee
said
,
though
all
shall
deuie
thee
,
yet
I
will
neuer
denie
thee
.
Such
also
is
the
purpose
of
the
Godly
before
they
sin
;
scilicet
,
when
as
they
are
not
their
owne
men
,
and
are
not
violently
carried
with
violent
temptations
,
as
it
were
,
out
of
themselues
,
crossely
into
absurdities
.
But
the
mind
of
Iudas
was
not
such
as
of
Peter
,
but
rather
of
a
long
time
with
a
quiet
mind
hee
had
practised
officiously
theft
,
by
defrauding
Christ
and
his
Apostles
of
their
mony
,
as
Ioh.
12
doth
testifie
,
that
he
was
a
theefe
,
and
therefore
of
long
,
and
with
a
setled
mind
he
had
deliberated
with
himselfe
,
how
he
might
with
gaine
,
and
without
tumult
,
betray
Christ
into
his
enemies
hands
.
Such
like
are
the
minds
of
the
wicked
:
they
alwaies
meditate
euill
,
according
to
the
prouerbe
,
euen
in
their
cold
bloud
.
But
in
the
heat
of
temptation
,
Peter
,
though
through
the
excessiue
force
of
the
feare
of
death
,
which
he
did
perceiue
as
imminent
vpon
him
,
for
the
free
confession
of
Christ
,
is
not
recorded
to
haue
resisted
or
encountred
with
the
temptation
,
yet
out
of
the
quality
of
these
three
de
nialls
of
his
it
may
easily
be
collected
,
That
at
the
beginning
hee
did
some-what
in
minde
with-stand
;
for
that
hee
did
not
directly
in
the
entrance
denie
,
but
dissemble
by
his
cold
answering
(
the
Damsell
,
saying
.
And
thou
also
wast
with
Iesus
of
Galile●
.
)
I
know
not
what
thou
saiest
.
For
after
that
the
tempest
encreased
,
the
next
turne
hee
denied
with
an
oath
,
directly
renouncing
Christ
and
saying
,
I
know
not
the
man
.
But
at
the
third
turne
,
when
the
blast
of
temptation
was
most
vehement
,
hee
did
not
onely
dissemble
,
neither
only
deny
with
an
oath
,
but
also
euen
deuoting
himselfe
to
execrations
,
he
accursed
,
and
(
as
Marke
saith
▪
)
anathematized
himself
.
But
Iudas
from
that
time
of
his
first
temptation
touching
the
betraying
of
Christ
,
was
alwaies
of
the
same
minde
:
neither
did
sodainely
fall
into
temptation
,
as
Peter
,
but
with
long
deliberation
he
did
seeke
opportunities
of
betraying
him
into
their
hands
.
So
▪
doe
all
wicked
men
;
they
doe
not
fall
into
temptation
vpon
the
sodaine
,
but
they
hunt
and
seeke
for
them
.
But
the
Godly
are
quite
contrary
.
And
after
the
offence
committed
Peter
presently
was
so
penitent
for
his
fact
,
that
hee
wept
bitterly
for
his
sinne
.
So
do
also
the
Godly
.
But
Iudas
although
hee
came
to
the
Priests
,
and
restoring
the
mony
,
said
;
I
haue
sinned
in
betraying
innocent
blood
;
yet
do
we
not
read
that
hee
lamented
,
and
truely
sorrowed
for
his
offence
committed
.
Wherefore
in
that
he
hanged
himselfe
,
hee
did
not
so
from
sorrow
for
sinne
,
but
for
that
he
saw
that
his
life
should
bee
with
perpetuall
infamie
,
for
the
betraying
his
maister
,
specially
for
so
small
a
summe
of
money
.
So
the
wicked
do
sometime
greeue
,
for
their
sinne
,
but
not
properly
for
the
sinne
it selfe
,
but
either
for
shame
,
or
for
punishment
temporall
or
eternall
,
whereinto
they
see
they
are
fallen
:
wherefore
the
wicked
do
not
declare
by
such
repentances
that
they
hate
the
euil
which
they
haue
committed
,
but
onely
the
punishment
whervnto
they
are
liable
:
but
contrariwise
the
Saints
▪
do
indeed
detest
the
sinnes
committed
,
and
hate
them
.
Who
in
these
two
Apostles
,
cannot
see
what
difference
there
is
betweene
the
sinnes
of
the
wicked
and
the
godly
;
between
the
willes
of
one
and
other
in
their
sinnes
?
And
that
which
I
speak
of
all
the
Saints
that
it
may
be
more
clearely
apparant
in
the
example
of
Peter
,
I
wil
cite
a
place
out
of
Bernard
,
●l●b
.
de
libero
arbitrio
.
Col.
1592
in
which
place
with
exceding
elegancie
and
pietie
he
doth
explaine
this
selfe-same
Question
which
I
doe
entreat
of
,
concerning
that
will
where
with
the
Saints
doe
sinne
,
by
the
very
example
of
Peter
produced
.
Sed
vid●aimus
,
&c.
But
let
us
see
(
saith
he
)
touching
such
who
in
word
compulsorily
do
deny
the
faith
,
through
feare
of
paine
and
death
,
least
happily
according
to
this
assertion
,
either
it
fall
out
to
be
no
fault
that
they
do
deny
in
word
onely
,
or
that
the
will
could
be
coacted
to
offend
;
as
that
a
man
should
will
that
which
it
appeareth
he
nilled
,
and
so
free-will
should
be
extinct
:
which
because
it
was
impossible
(
for
that
he
could
not
will
and
nill
the
same
thing
in
one
instant
)
the
Question
ariseth
,
How
to
them
that
in
no
case
will
no
euil
,
euil
ought
to
be
imputed
?
For
this
is
not
of
like
quality
with
originall
sinne
,
wherein
not
onely
hee
who
consenteth
not
but
also
euen
he
that
is
ignorant
is
another
way
hanckled
not
being
as
yet
renewed
by
baptisine
.
For
example
:
let
Peter
the
Apostle
come
into
the
rank
,
for
he
seemed
to
deny
the
truth
against
his
wil
for
either
he
must
haue
dyed
or
denied
:
fearing
to
dye
he
denyed
,
he
nilled
to
denye
,
but
more
to
dye
;
therefore
against
his
will
,
but
yet
he
denyed
to
auoid
death
:
but
if
with
tongue
and
not
with
will
,
the
man
was
inforced
to
speak
that
he
nilled
,
yet
not
to
will
otherwise
then
hee
willed
;
the
tongue
was
mooued
against
the
will
,
but
was
the
will
also
altered
?
for
what
willed
he
?
verily
to
bee
(
as
he
was
)
the
disciple
of
Christ
.
What
spake
he
?
I
know
not
the
man
.
Why
so
?
he
was
willing
to
scape
death
.
But
what
offence
was
that
?
we
:
doe
vnderstand
two
willes
in
the
Apostle
;
one
,
whereby
hee
would
not
dye
,
altogether
vnculpable
;
another
,
euen
much
commendable
,
wherein
hee
tooke
delight
that
hee
was
a
Christian
.
Where●●
then
shall
hee
be
culpable
?
in
this
respect
,
for
that
he
would
rather
lie
,
then
die
.
This
Will
vtterly
deserued
reprehension
,
that
he
willed
rather
to
saue
the
life
of
the
body
then
of
The
mout●
verily
that
speaketh
●
lye
killeth
the
S●●●e
;
therefore
he
both
sinned
,
&
nor
without
consent
of
his
owne
will
,
both
weake
and
wofull
,
and
yet
most
free
.
But
hee
sinned
not
in
contempt
or
hatred
of
Christ
,
but
in
too
much
loue
of
himselfe
:
neither
did
that
sodaine
feare
enforce
his
will
into
that
peruerse
loue
of
himselfe
but
conuinced
it
to
be
so
.
Euen
then
(
doubtlesse
)
he
was
such
,
but
hee
knew
it
not
,
when
he
heard
from
him
,
●●om
whom
he
could
not
conceale
himselfe
,
Before
the
Cock
crow
twise
thou
shalt
deny
me
thrise
.
Therefore
that
debility
of
will
was
manifested
(
through
that
peircing
feare
)
not
procreated
;
he
made
it
knowne
how
much
he
loued
himselfe
,
and
how
much
Christ
;
knowne
(
I
say
)
not
to
Christ
,
but
to
Peter
;
for
Christ
knew
euen
before
what
was
in
man
,
Therfore
in
that
respect
he
loued
Christ
,
his
will
did
vtterly
endure
violence
,
which
cannot
be
denied
,
so
that
he
spake
against
himselfe
;
but
in
that
respect
he
loued
himselfe
,
Doubtlesse
hee
consented
voluntarily
,
so
that
hee
spake
for
himselfe
.
If
hee
had
not
loued
Christ
,
he
would
not
haue
denied
involuntarily
;
but
if
he
had
not
loued
himselfe
more
,
hee
wold
not
at
al
haue
denied
him
:
ther
fore
it
is
to
bee
granted
,
That
the
man
by
compulsion
though
hee
did
nor
alter
his
owne
will
,
yet
did
hee
conceale
it
;
beeing
,
compelled
(
I
say
)
not
to
reuolt
from
the
loue
of
God
,
but
in
some
degree
to
yeeld
co
selfe-loue
:
What
then
?
perchance
the
former
assertion
is
totally
dissolued
,
touching
the
libertie
of
the
will
:
for
that
the
will
is
found
obnoxious
to
compulsion
?
so
it
is
clearely
;
but
yet
so
,
as
if
the
coaction
is
from
another
,
not
from
it selfe
:
but
if
it selfe
compelled
and
compelling
did
enforce
it selfe
,
it
seemeth
there
to
loose
libertie
,
where
it
found
it
▪
that
is
,
it
did
suffer
that
force
from
it selfe
,
which
it
did
violently
offer
vnto
it selfe
.
Moreouer
,
that
which
it
suffered
from
it selfe
,
was
from
the
will
;
that
which
was
from
the
will
,
was
not
of
necessitie
,
but
voluntary
,
and
if
voluntary
,
th●●
free
.
Finally
whose
own
will
did
enforce
to
deny
,
was
enforced
because
he
would
;
nay
he
was
not
enforced
,
but
consenting
,
and
not
to
the
power
of
another
,
but
his
owne
will
;
that
i●
,
that
will
,
whereby
he
might
by
all
meanes
escape
death
:
otherwise
,
how
could
the
voice
of
a
Damsel
haue
compelled
a
holy
tong
to
frame
such
heynous
words
,
if
the
will
,
as
Lady
,
had
not
consented
to
the
tongue
.
To
conclude
,
when
afterward
he
tempered
himselfe
in
his
selfe-loue
,
and
(
as
dutie
was
)
began
to
loue
Christ
with
all
his
heart
,
all
his
soule
,
all
his
strength
;
now
the
will
could
not
at
all
bee
drawne
either
by
threats
or
punishments
,
to
yeeld
the
tongue
as
weapons
of
vnrighteousnes
;
but
rather
boldly
applying
himselfe
to
the
truth
,
he
said
;
It
is
bet●er
too
●ey
GOD
,
then
men
.
Compulsion
is
of
two
sorts
.
There
is
indeed
a
double
compulsion
,
in
that
we
are
coacted
to
suffer
,
or
doe
,
something
against
out
will
:
whereof
the
Passiue
(
for
so
it
is
rightly
termed
)
may
sometime
bee
without
voluntary
consent
of
the
Patient
;
but
nouer
the
Actiue
.
Wherfore
,
the
euill
that
is
done
against
vs
,
or
of
vs
,
is
not
to
be
imputed
vnto
vs
if
vnwilling
.
But
that
which
is
done
,
and
of
our
selu●s
,
is
not
without
some
fault
of
the
will
.
Wee
are
conuinced
to
will
,
which
would
not
come
to
passe
,
if
wee
were
nilling
.
Therefore
there
is
also
an
Actiue
compulsion
,
but
without
excuse
,
for
that
it
is
voluntarie
;
A
christian
was
enforced
to
deny
Christ
,
and
yet
lamenting
,
but
not
yet
but
as
willing
.
These
things
Bern●rd
.
These
things
I
haue
more
fully
dilated
by
Explication
,
that
my
Lords
may
better
conceiue
,
by
what
meanes
it
falleth
out
,
That
th●
Saints
are
said
both
to
will
and
●ill
the
sinne
they
commit
:
and
therefore
it
can
by
no
meanes
bee
said
,
tha●
Peter
and
other
godly
men
,
when
they
offend
,
to
haue
sinned
,
or
to
sinne
by
a
totall
and
plen●ri●
will
for
that
otherwise
there
could
●●e
no
difference
put
betweene
th●●●i●
of
the
godly
and
vngodly
t●●en
from
their
wils
▪
and
so
as
we●●●●
godly
as
vngodly
should
sin
of
p●●posed
malice
●●
all
times
.
Therefore
I
doe
confesse
that
the
Saints
,
when
they
sinne
with
consent
,
that
they
offend
indeede
not
of
a
will
in
suspence
,
but
definite
and
certaine
,
for
that
absolutely
their
will
is
to
sinne
:
and
if
they
willed
not
,
they
sinned
not
.
And
in
this
behalfe
their
sinnes
are
greeuous
,
neither
by
mee
extenuated
.
But
my
labour
is
this
,
that
it
cannot
bee
said
,
That
they
sinne
with
a
full
and
totall
will
;
for
that
in
them
there
is
a
double
man
;
and
for
other
reasons
,
and
authorities
by
mee
alledged
,
both
of
Scriptures
and
Fathers
.
QUEST.
3.
Of
the
qualitie
of
the
sinnes
of
the
Saints
.
OVT
of
the
second
Question
ariseth
the
third
,
which
is
;
Whether
the
Saints
may
fall
into
sinne
(
as
Paul
speaketh
)
reigning
,
or
the
sin
against
the
conscience
,
as
it
is
called
?
But
that
we
may
clearly
vnderstand
what
sinne
is
meant
in
this
controuersie
,
wee
must
take
notice
,
that
there
are
three
sorts
of
sinnes
,
as
the
Apostle
insinuateth
Rom.
6.
when
he
saith
,
Therefore
let
not
sinne
reigne
in
your
mortall
bodies
,
that
yee
should
obey
it
in
the
lusts
thereof
.
The
first
,
is
the
sinne
of
Nature
,
the
root
&
fountaine
of
all
other
sinnes
,
which
is
termed
Originall
:
and
this
is
signified
by
an
excellencie
of
speach
,
by
the
name
of
Sinne.
.
The
next
,
are
the
concupiscences
of
this
sinne
,
rising
vp
euen
against
our
wils
▪
as
lewd
desires
,
and
vicious
affections
to
sinne
,
which
neuer
cease
in
this
life
to
molest
vs
.
This
kinde
is
intimated
by
the
name
of
Concupiscence
.
The
third
,
is
in
plaine
termes
Actuall
sinne
,
when
indeed
wee
obey
that
sinne
of
Nature
in
pursuing
the
lusts
thereof
;
whether
it
bee
done
by
consent
onely
,
or
also
by
word
or
deede
.
This
is
signified
by
the
word
of
Obeying
,
The
first
is
meere
Originall
;
the
second
partly
originall
,
partly
actual
;
the
third
totally
actuall
.
Of
the
first
two
there
is
no
controuersie
,
whether
they
be
in
the
Saints
or
no.
The
Question
is
onely
of
the
third
.
But
for
so
much
as
there
bee
also
many
sorts
of
this
,
it
likewise
is
to
bee
distinguished
,
that
wee
may
better
perceiue
whereof
this
controuersie
is
intended
.
The
third
sinne
therefore
,
which
is
then
done
when
we
obey
original
sinne
in
yeelding
to
the
lusts
thereof
,
is
so
voluntarie
,
as
that
if
it
were
not
voluntarie
it
should
not
bee
sinne
,
as
Augustine
in
many
places
obserueth
.
For
no
man
could
obey
Original
sinne
in
perfecting
the
concupiscences
thereof
,
but
that
he
is
willing
.
Therefore
it
is
alwaies
voluntarie
.
Moreouer
,
men
obey
that
naturall
and
inhabiting
sinn
,
after
a
double
,
and
that
also
a
differing
,
maner
.
Some
are
obedient
,
and
(
that
)
willing
,
yet
not
with
a
full
will
,
or
plenarie
consent
,
or
with
the
whole
heart
,
but
as
it
were
captiues
to
a
Tyrant
.
And
this
befalleth
them
;
who
either
of
ignorance
or
infirmitie
doe
obey
sinne
;
Of
ignorance
,
for
that
either
simply
they
know
not
that
they
doe
euill
,
and
such
in
no
case
are
said
to
sinne
against
conscience
,
or
if
they
know
(
in
Thesi
)
in
generall
,
they
doe
not
consider
(
in
hypothesi
)
in
particular
,
or
if
they
do
consider
,
they
doe
it
very
coldly
:
the
violence
of
concupiscence
auerting
their
mindes
from
Gods
Law
;
And
of
infirmitie
,
for
that
by
the
violence
and
force
of
sinne
either
presently
smitten
and
quelled
,
they
voluntarily
yeeld
themselues
;
which
after
a
short
resistance
to
the
contrarie
,
at
last
euicted
they
giue
place
a
time
.
Wherefore
these
first
(
sort
)
obey
sinne
willingly
,
but
not
with
a
full
will
and
totall
consent
;
for
they
doe
not
loue
sinne
:
these
may
be
said
to
sinne
against
their
conscience
,
but
not
properly
;
for
they
obey
sinne
wittingly
and
willingly
:
but
yet
neither
vpon
perfect
knowledge
,
nor
intentiue
cogitation
of
that
which
they
doe
,
nor
with
full
will
,
and
full
consent
,
as
a
little
before
is
declared
.
Others
obey
with
the
whole
will
,
full
consent
,
&
whole
heart
,
and
all
their
might
:
and
these
are
such
as
doe
offend
of
purposed
malice
,
or
with
studie
,
and
from
the
heart
.
They
(
properly
)
sinne
against
the
conscience
:
for
they
know
that
they
doe
contrarie
to
the
Law
of
God
,
and
(
that
)
with
contempt
:
and
they
obey
sinne
with
such
a
willing
minde
,
as
that
they
loue
it
,
and
would
,
if
they
might
with
impunitie
,
be
perpetually
seruiceable
thervnto
.
Therefore
this
is
called
euen
that
reigning
sinne
:
for
that
while
we
doe
loue
the
concupiscences
of
the
sinne
of
Nature
,
and
doe
from
the
heart
fulfill
them
,
we
doe
bring
to
passe
effectiuely
,
that
it
r●igneth
in
our
hearts
,
Therefore
there
be
two
sorts
of
Actuall
sinnes
,
drawne
from
the
two
different
manners
of
willing
;
one
,
which
is
so
voluntarie
as
that
it
is
also
partly
involuntarie
,
of
which
kinde
of
Actions
Aristotle
treateth
in
his
Ethicks
,
which
indeed
is
not
committed
with
plenarie
consent
,
as
is
expounded
before
.
This
likewise
I
grant
befalleth
the
Saints
:
for
thus
sometime
they
sinne
,
as
Dauid
and
Peter
;
therefore
of
this
(
as
is
said
before
)
there
is
no
controuersie
.
Neither
is
it
controuerted
,
Whether
by
this
sinne
the
Saints
are
obliged
with
a
new
guilt
,
by
the
committing
thereof
,
and
so
also
haue
need
of
new
remission
of
this
new
sinne
?
for
none
of
vs
doe
deny
it
.
Another
sort
is
so
vnvoluntarie
;
as
that
in
no
respect
it
is
involuntarie
;
for
which
cause
it
is
called
the
sinne
(
properly
)
against
the
conscience
,
that
is
to
say
plenarie
,
and
vtterly
wasting
the
conscience
;
and
therefore
euen
reigning
.
Therefore
the
difference
betweene
vs
is
,
concerning
that
other
kinde
of
actuall
sinne
.
For
our
Aduersaries
doe
vouch
,
That
the
Saints
(
as
Peter
)
do
offend
with
the
whole
will
,
and
with
all
their
heart
,
and
so
(
properly
)
against
the
conscience
.
And
for
that
such
sinne
cannot
in
any
wise
consist
with
faith
;
therefore
hence
they
conclude
,
That
the
Saints
may
loose
faith
totally
.
But
contrariwise
I
doe
deny
,
that
this
kind
of
sinne
can
befall
the
Elect
,
being
sanctified
an
regenerate
:
and
so
consequently
I
deny
,
That
the
Elect
sanctified
can
vtterly
fall
from
faith
and
wholly
loose
the
Holy
Spirit
.
And
why
I
should
deny
that
this
kinde
of
sinne
can
befall
the
Saints
,
I
am
induced
by
these
reasons
and
testimonies
.
For
how
can
Sin
reigne
,
and
by
Sinne
Satan
,
where
Iustice
and
Christ
reigneth
?
And
how
can
Faith
reigne
there
,
and
by
Faith
Christ
,
where
Sinne
and
Satan
reigneth
?
The
Parable
of
Christ
is
famous
:
When
the
strong
man
keepeth
his
Tower
,
it
cannot
bee
inuaded
of
the
enemie
,
vnlesse
hee
bee
stronger
then
the
Owner
of
the
Tower
,
&
doe
expell
him
from
it
.
Now
Christ
is
stronger
then
Satan
;
therefore
Christ
doth
often
banish
Satan
out
of
his
Kingdome
,
and
there
doth
reigne
himselfe
.
And
Satan
,
though
hee
doe
often
besiege
the
Cities
of
Christ
,
(
that
is
,
the
Elect
)
yet
can
he
not
surprise
them
,
and
by
e●ecting
Christ
the
King
there
reigne
himselfe
;
for
hee
is
not
stronger
then
Christ
.
Therefore
is
it
vtterly
impossible
,
That
Sinne
should
(
properly
)
reigne
,
and
get
dominion
in
the
Elect.
Sinne
in
his
dominion
(
or
reigning
Sinne
)
is
that
,
to
whose
concupiscences
,
Let
not
therefore
Sinne
reigne
in
your
mortall
body
,
to
obey
the
lusts
thereof
.
As
touching
the
Saints
,
first
,
before
Satan
and
Sinne
doe
make
any
assault
against
them
,
in
them
there
is
no
purpose
to
obey
or
serue
Sin
:
for
they
hate
it
with
perpetuall
hatred
.
Againe
,
in
the
assault
and
incursion
of
Sinne
,
striuing
to
draw
them
to
the
obedience
therof
,
they
,
so
farre
as
strength
will
worke
,
doe
resist
&
encounter
against
it
;
though
sometime
they
are
wounded
and
fall
downe
buffeted
:
but
this
commeth
vpon
them
against
their
wils
.
Finally
,
after
this
,
by
imbecillitie
sometimes
beeing
surprized
,
they
doe
obey
sinne
a
fresh
,
they
doe
by
the
force
of
the
Spirit
thereunto
fortified
,
redintigrate
the
battell
against
Sinne
,
as
against
a
Capitall
and
perpetuall
enemie
,
and
doe
continue
this
combate
vnto
the
end
of
their
daies
.
Gal.
5.
How
therfore
can
it
be
said
,
that
Sinne
reigneth
in
the
Saints
,
or
that
the
Saints
doe
obey
Sinne
,
as
their
King
,
to
fulfill
the
lusts
thereof
?
Iohn
in
his
Canonicall
Epistle
doth
specially
labour
in
this
,
That
it
cannot
be
,
that
such
as
are
truely
sanctified
and
borne
of
GOD
,
should
commit
such
sinnes
,
which
are
called
sometimes
sinnes
wasting
the
conscience
;
sometimes
,
sinnes
vnto
death
;
sometimes
reigning
:
and
therefore
that
they
are
lyers
,
who
boast
themselues
to
be
the
sonnes
of
God
,
&
to
acknowledge
God
,
when
yet
in
the
meane
while
they
sin
in
securitie
,
hate
their
brethren
,
and
doe
not
endeuour
to
obserue
Gods
Law
:
and
therefore
that
they
onely
are
Saints
,
and
borne
of
God
,
who
study
to
avoyd
sinne
,
and
keepe
the
Law
of
God
.
cap.
2.
He
that
saith
that
he
knoweth
God
,
and
doth
not
keepe
his
commandements
,
is
a
lier
,
and
the
truth●
is
not
in
him
.
And
Gods
precepts
a●●
specially
obserued
,
when
they
are
laid
vp
firmely
in
the
heart
,
and
beloued
.
So
saith
Dauid
;
In
the
volum●
of
thy
booke
is
it
wrttten
of
me
,
that
I
should
doe
thy
will
,
O
Lord
:
I
am
c●●tent
to
doe
it
,
yea
thy
law
is
in
the
middest
of
my
heart
▪
scilicet
.
I
haue
it
the●e
written
and
ingrauen
.
If
the
Saints
haue
the
Law
so
fixed
in
their
harts
,
how
then
therfore
should
sin
reigne
in
their
hearts
?
cap.
3.
Euery
one
wh●
abideth
in
him
sinneth
not
,
and
euery
one
that
sinneth
haeth
not
seene
him
,
not
knowne
him
:
againe
,
hee
that
doth
sin
is
of
the
diuel
,
because
the
diuel
sinneth
from
the
beginning
.
Hereof
it
is
apparant
,
of
what
sort
of
sinnes
the
Apostle
speaketh
,
when
he
saith
,
He
that
doth
sinne
is
not
borne
of
God
,
but
is
of
the
diuell
,
that
is
,
of
such
as
are
like
to
the
sinne
of
Satan
the
Father
of
all
the
wicked
.
And
of
what
quality
is
the
sinne
of
the
diuell
?
sinne
committed
of
purposed
malice
:
sinne
reigning
,
and
perpetuall
.
For
the
Diuell
sinned
from
the
beginning
,
that
All
that
are
borne
of
God
,
sinne
not
,
because
the
seed
abideth
in
him
,
neither
can
he
sinne
,
because
he
is
borne
of
God
.
This
also
is
the
doctrine
not
onelie
of
the
Godly
Fathers
,
nor
onely
of
Luther
and
Bucer
,
but
also
of
all
Protestants
.
For
such
things
as
were
defended
in
the
disputation
at
Ratisbone
,
were
defended
in
the
name
of
all
the
Protestants
.
And
there
in
many
pages
this
doctrine
is
pressed
and
defended
,
That
such
haue
not
true
faith
as
doe
commit
sinnes
wasting
the
conscience
:
And
contrariwise
,
they
that
are
truly
faithfull
do
nor
entertaine
these
sinnes
,
much
lesse
persist
in
them
;
for
that
the
nature
of
true
faith
cannot
end●●e
such
sinnes
.
page
.
241.
Sinne
(
say
they
)
against
the
conscience
,
or
(
as
Augustine
speaketh
)
wasting
the
conscience
true
faith
cannot
tolerate
to
be
with
it
;
neither
doth
hee
euer
continue
in
such
a
sinne
,
who
liueth
by
a
true
and
iustifying
faith
.
But
pag.
242.
they
doe
first
demonstrate
,
that
the
faith
of
them
who
doe
adh●ie
to
such
sins
against
the
conscience
,
is
no
true
fayth
,
but
a
vaine
opinion
.
Then
of
such
as
are
endued
with
a
true
faith
thus
they
say
;
yet
touching
faith
,
whereby
a
iust
man
liueth
,
the
case
is
otherwise
:
for
they
that
haue
that
faith
,
are
the
sonnes
of
God
,
and
them
the
Holy
Spirit
leadeth
to
holy
and
rightfull
thinges
,
as
that
the
things
contrary
wittingly
and
in
vnderstanding
they
doe
not
,
much
lesse
perseuer
in
them
,
although
they
doe
some-time
,
and
sinne
of
the
imbecillity
of
the
flesh
,
and
not
of
fayth
;
but
not
sinnes
wasting
the
conscience
,
or
such
as
exclude
presently
from
the
Kingdome
of
God
.
In
this
place
they
verifie
foure
things
,
of
such
as
are
true
Saints
,
and
the
true
sonnes
of
God
,
of
whome
is
this
our
Question
.
One
is
,
That
they
are
guided
by
the
Holy
Spirit
to
doe
those
things
which
are
holy
and
rightfull
.
The
next
,
that
they
are
so
led
by
the
Holy
Spirit
to
such
things
as
are
holy
,
as
that
witting
and
with
vnderstanding
they
doe
not
the
contrary
.
The
third
,
That
if
the
Saints
doe
not
admit
such
sinnes
as
wast
the
conscience
,
much
lesse
therefore
doe
they
perseuer
therein
.
The
fourth
,
That
yet
oftentimes
through
infirmity
of
the
flesh
they
doe
admit
somethings
which
are
not
of
faith
,
and
so
doe
sinne
.
And
they
speake
of
actuall
sinnes
the
selfe-same
thing
they
doe
signifie
by
the
word
of
acting
sinne
.
Therefore
although
the
Saints
doe
often
sinne
euen
actually
,
and
with
some
consent
,
by
frailty
of
the
flesh
,
as
be
fell
Dauid
and
Peter
who
did
sinne
of
infirmity
,
as
we
haue
before
proued
euen
by
Luthers
testimony
,
yet
vpon
them
neuer
fall
the
●eigning
sinnes
,
which
properly
are
called
,
by
the
Protestants
,
sinnes
against
the
conscience
,
and
wasting
the
conscience
.
And
this
doctrine
they
comfirme
by
the
Scriptures
,
and
chiefly
by
this
Syllogisme
taken
from
Saint
Iohn
:
Hee
that
truely
beleeueth
,
that
the
Lord
Iesus
is
the
Christ
,
is
borne
of
God
.
1.
Ioh.
5.
But
he
that
is
borne
of
God
,
sinneth
not
,
neither
can
sinne
.
1.
Ioh.
3.
Therefore
he
that
truely
beleiueth
,
he
cannot
sin
,
that
is
,
the
sinne
wasting
the
conscience
,
much
lesse
porsist
in
it
.
These
things
are
in
that
place
word
for
word
.
Neither
did
I
euer
teach
otherwise
.
And
indeed
when
I
did
interpret
the
Epistle
of
Saint
Iohn
,
both
in
the
Argument
of
the
Epistles
,
and
in
explication
of
the
second
Chapter
,
I
confirmed
at
large
the
same
doctrine
.
Let
my
Praelections
bee
read
,
specially
vpon
these
wordes
of
the
second
Chapter
,
Hee
that
saith
hee
knoweth
God
,
and
keepeth
not
his
commandements
,
is
a
lier
.
Wherefore
,
it
appeareth
what
indignity
to
such
men
as
professe
Christ
this
voice
did
bring
,
which
my
aduersaries
bruited
abroad
fasely
against
mee
,
perswading
many
,
as
also
left
in
writing
,
scilicèt
,
That
I
should
teach
,
That
the
Saints
,
although
they
doe
sinne
against
conscience
,
and
liue
wickedly
,
and
perseuer
in
their
sinnes
,
yet
that
they
do
not
loose
faith
:
whereas
I
did
alwaies
teach
the
contrarie
according
to
the
Scriptures
,
That
such
as
commit
such
things
,
and
perseuere
therein
,
not
to
be
Saints
,
neither
at
any
time
to
haue
had
a
true
faith
,
but
to
be
the
sonnes
of
the
Diuell
.
For
these
sinnes
cannot
befall
the
Saints
;
who
though
somtime
they
doe
sinne
,
and
that
with
some
consent
,
yet
not
plenarie
:
yet
notwithstanding
neuer
of
set
malice
,
nor
of
contempt
of
Gods
Law
;
and
therefore
doe
they
not
sinne
(
properly
)
against
the
Conscience
,
as
is
aboundantly
explained
before
.
QVEST.
IIII.
Whether
the
Saints
doe
perseuere
in
Sinne
?
FOR
hence
it
easily
appeareth
,
what
I
thinke
,
and
what
is
to
be
holden
concerning
the
fourth
Question
which
is
controuerted
betweene
vs
,
scilicet
,
Whether
any
of
the
Saints
,
being
iustified
and
regenerate
,
doe
perseuere
in
their
sinnes
to
the
end
,
and
perish
in
them
?
For
a
certaine
Diuine
doth
affirme
,
and
endeuoreth
to
defend
this
:
And
I
deny
,
and
doe
contend
,
That
this
doctrine
is
repugnant
to
Holy
Writ
,
and
ouerturneth
the
whole
course
of
the
Gospell
.
For
how
can
this
be
a
concordance
,
hee
that
beleeueth
in
me
,
hath
euerlasting
life
?
how
can
it
be
euerlasting
,
if
he
fall
into
aeternall
destruction
?
how
likewise
shall
that
chaine
of
the
Apostle
continue
inuiolable
.
Rom.
8.
Those
whom
hee
hath
Predes●inate
hee
hath
called
,
(
scilicèt
of
purpose
)
and
whom
he
hath
called
,
them
also
he
hath
iustified
,
if
that
the
iustified
can
outragiouslie
continue
in
sinne
vnto
the
last
breath
of
their
life
;
and
runne
headlong
into
aeternall
destruction
:
Againe
,
if
sinnes
reigning
cannot
befall
the
Saints
,
as
is
before
manife-fested
,
how
can
they
perseuere
therein
?
Therefore
the
Protestants
in
their
Disputation
at
Ratisbone
,
did
more
truely
put
downe
in
writing
,
as
we
haue
seene
in
the
places
before
related
,
That
the
Saints
,
and
they
who
are
endued
with
a
true
faith
,
and
liue
thereby
,
although
they
fall
of
frailetie
,
yet
doe
they
not
commit
sinnes
wasting
the
conscience
,
much
lesse
doe
they
perseuere
therein
.
Better
also
writ
Luther
,
in
Gal.
5.
fol.
422.
If
they
do
not
repent
,
but
going
on
in
obstinacie
doe
perfect
the
desires
of
the
flesh
;
it
is
an
infallible
signe
,
that
fraud
is
in
their
heart
,
that
is
,
that
they
are
not
truly
sanctified
,
but
Hypocrites
.
Besides
,
hee
that
obeyeth
the
flesh
,
and
goeth
on
in
securitie
to
perfect
the
lusts
thereof
,
let
him
know
that
he
doth
not
belong
to
Christ
:
and
howsoeuer
hee
adorne
himselfe
in
the
highest
degree
with
the
name
of
a
Christian
▪
yet
doth
he
deceiue
himselfe
.
For
they
that
are
Christs
haue
crucified
the
flesh
,
with
the
vices
and
lusts
thereof
.
Luther
in
these
words
teacheth
,
That
it
is
impossible
,
that
such
as
are
truely
Christs
,
and
Saints
,
should
perseuere
in
their
sinnes
,
and
proceed
in
practising
the
lusts
thereof
:
for
that
i●
any
be
found
that
do
continue
,
they
doe
giue
open
testimonie
that
they
are
Hypocrites
,
and
in
no
case
pertaine
vnto
Christ
.
QVEST.
V.
Whether
the
Saints
do
persist
vnto
the
end
in
faith
once
giuen
?
THIS
is
the
state
of
the
Question
;
Whether
the
Elect
,
after
they
be
once
endued
with
true
faith
,
and
truely
iustified
,
regenerate
,
and
ingraffed
into
Christ
,
can
againe
vtterly
fall
away
from
faith
and
from
Christ
?
Neither
did
I
put
in
this
Quaestion
this
Particle
(
although
the●
sinne
against
conscience
and
liue
wickedly
)
as
I
was
vntruely
traduced
:
▪
for
I
was
not
ignorant
,
that
this
Clause
would
make
the
Question
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
not
questionable
;
for
that
it
is
impossible
for
one
to
be
in
Christ
,
and
to
liue
wickedly
,
that
is
,
to
walk
according
to
the
flesh
.
Therefore
in
the
Schooles
I
answered
to
the
question
to
this
effect
,
as
may
bee
seene
in
my
Praelections
of
Perseuerance
,
That
the
Saints
who
by
the
bond
not
onely
of
aeternall
Election
,
but
also
of
the
Spirit
of
Christ
,
and
of
true
faith
▪
are
coupled
to
Christ
,
and
so
haue
been
once
ingraffed
into
the
bodie
of
Christ
;
which
is
the
Church
of
the
Saints
,
will
perpetually
pers●uer●
in
Christ
,
and
in
faith
,
neither
●an
they
againe
vtterly
fall
away
from
faith
;
&
that
not
from
their
owne
strength
and
merits
,
but
partly
for
the
promise
of
God
,
partly
for
the
prayer
and
intercession
of
Christ
:
the
spirit
of
Christ
preseruing
faith
in
them
.
All
this
doctrine
they
condemned
and
impugned
,
as
new
and
H●reticall
,
but
yet
mine
accusers
haue
not
cassiered
it
.
For
although
both
my self
in
my
Praelections
,
and
other
my
writings
,
I
did
so
plentifully
proue
it
,
as
also
other
Vniuersities
and
Churches
,
and
other
great
men
in
Germanie
confirmed
the
same
;
because
notwithstanding
yee
my
Lords
did
enioine
me
,
that
I
should
exhibite
vnto
you
my
Confession
,
and
the
same
confirmed
by
some
testimoni●s
,
touching
this
point
,
therefore
I
will
not
hold
it
burdenous
to
establish
the
same
doctrine
againe
,
euen
by
other
testimonies
both
of
Scriptures
and
Fathers
,
both
of
our
Doctors
,
as
also
of
your
owne
Confessions
,
so
bee
it
be
not
greeuous
to
you
to
read
them
with
attention
,
and
examine
them
with
diligence
.
Testimonies
out
of
the
Scriptures
.
Esai
.
59.
I
(
saith
the
Lord
)
will
make
this
my
Couenant
with
them
:
My
spirit
that
is
vpon
thee
,
&
my
word
which
I
haue
put
in
thy
mouth
,
shal
neuer
depart
from
thy
mouth
,
nor
from
the
mouth
of
thy
seed
,
nor
from
the
mouth
of
thy
seedes
seede
(
saith
the
Lord
)
from
this
time
forth
for
euermore
.
THIS
is
a
promise
,
and
A
place
not
vnlike
to
this
we
haue
Ier.
31
Behold
the
daies
shal
come
(
saith
the
Lord
)
I
wil
make
a
new
couenant
with
the
house
of
Israel
and
Iuda
,
not
according
to
the
cou●nant
which
I
made
wi●h
their
fathers
,
at
what
time
I
tooke
them
by
the
hand
and
brought
them
out
of
the
land
of
AEgipt
▪
which
my
Couenant
they
made
frustate
,
and
I
declared
my selfe
to
be
their
Lord
,
saith
the
Lord
▪
And
this
is
the
Couenant
that
I
wil
make
with
the
house
of
Israell
after
those
dayes
saith
the
Lord
:
I
wil
plant
my
Law
into
the●r
inward
parts
,
and
write
it
vpon
their
heart
,
and
I
wil
be
their
God
,
and
they
shal
bee
my
people
:
neither
shal
any
heerafter
teach
his
neighb●ur
,
or
a
man
his
broth●r
,
saying
:
Know
yee
the
Lord
;
but
all
shal
know
me
from
the
least
to
the
greatest
,
saith
the
Lord
;
because
I
will
be
mercifull
●o
their
sinnes
,
and
remember
their
iniquities
no
more
.
Out
of
this
place
likewise
I
did
most
manifestly
confirme
my
sentence
to
the
Lordes
.
But
for
that
this
prophesie
also
was
fully
by
me
explaned
in
the
former
Booke
cap.
4.
de
perseuerantia
Sancto●●●
;
therefore
least
I
should
re-act
a
thing
already
acted
,
I
send
the
reader
thither
:
with
this
addition
only
of
thinges
which
were
not
there
explaned
.
Because
hee
saith
not
,
I
wil
make
another
Couenant
,
but
absolutely
,
I
wil
make
my
Couenant
,
to
wit
,
the
same
that
your
fathers
frustrated
:
neither
saith
he
,
I
wil
wr●te
another
Law
,
but
simply
,
my
Law
,
scili●●t
the
same
which
your
fathers
transgressed
:
Therefore
the
old
and
new
Testament
,
as
concerning
the
substance
,
the
Prophet
teacheth
to
bee
one
and
the
same
.
Yet
to
be
different
one
from
the
other
touching
the
manner
of
dispensation
of
the
one
and
the
other
:
partly
for
that
he
saith
,
I
wil
make
my
Couenant
not
according
to
(
or
after
)
that
Couenant
,
that
is
,
after
the
same
manner
;
2.
partly
,
for
that
he
saith
,
I
wil
write
the
Law
in
their
hearts
;
as
if
he
should
say
,
whereas
before
I
had
written
it
in
Tables
of
stone
.
For
that
he
opposeh
the
new
man
to
the
old
;
and
therefore
hee
saith
that
this
was
made
frustrate
of
the
people
,
because
they
obserued
not
the
law
:
and
therefore
they
did
not
obserue
it
,
because
they
had
it
not
written
in
their
heartes
;
therefore
the
new
should
bee
euerlasting
,
for
that
the
Law
written
in
their
hearts
should
be
loued
of
the
new
people
and
therefore
kept
;
therefore
the
study
of
obseruing
the
Law
,
to
bee
perpetuall
in
the
regenerate
,
and
so
faith
in
Christ
to
be
perpetual
which
is
the
maine
poynt
of
the
Law
.
For
that
he
saith
I
wil
write
in
their
hearts
,
it
is
in
sense
as
if
he
had
said
,
I
wil
effect
that
my
law
shal
be
firmly
sized
in
their
hearts
,
they
shall
take
continuall
delight
therein
,
and
therein
shal
meditate
day
and
night
And
so
euery
iust
&
godly
man
doth
say
with
Dauid
,
Thy
law
is
in
the
midst
of
my
heart
,
that
is
fixed
&
imprinted
,
&
therevpon
I
am
affected
with
continual
study
of
the
obseruation
therof
.
For
that
whch
is
written
in
the
hart
is
perpetuall
&
can
neuer
be
blotted
out
.
So
doth
the
Apostle
speake
of
the
Law
of
nature
written
in
their
hearts
,
saying
;
The
Gentiles
who
are
w●thout
the
Law
(
of
Moses
written
in
Tables
)
doe
shew
that
they
haue
the
worke
of
the
Law
written
in
their
hearts
,
their
conscience
testifying
with
them
.
By
which
phrase
of
speach
the
apostle
doth
signifie
,
that
the
Law
of
nature
which
was
written
in
al
men
,
euen
the
Gentiles
by
God
could
neuer
be
vtterly
raced
out
of
the
harts
&
minds
of
men
;
yet
after
sinne
(
came
it
)
but
that
as
yet
continually
men
do
feele
the
accusation
thereof
in
their
conscience
.
Therefore
this
manner
of
speach
doth
signifie
;
That
thinges
written
by
God
in
the
heart
are
perpetuall
and
can
neuer
be
blotted
out
.
The
same
thing
the
same
Apostle
purposed
to
signifie
2.
Cor.
3.
when
he
termeth
them
his
,
and
the
Epistle
of
Christ
,
written
by
the
spirit
of
God
,
in
the
fleshy
Tables
of
the
heart
:
They
were
the
Epistle
of
Christ
,
for
that
he
by
his
spirit
properly
had
ingrauen
that
Law
(
whereof
Ieremy
speaketh
)
in
their
heartes
:
They
were
likewise
the
Epistle
,
of
Paul
,
for
that
Christ
did
vse
Pauls
labour
,
therby
to
write
the
Gospel
in
them
.
Therefore
he
calleth
them
his
Epistle
written
in
the
Tables
of
the
heart
,
that
he
might
intimate
therby
,
that
they
were
his
glory
(
both
)
liuing
and
perpetuall
.
Because
out
of
this
inscription
of
the
Law
in
their
hearts
two
thinges
were
consequent
;
And
I
will
be
their
God
,
and
they
shall
bee
my
people
;
another
,
And
they
shall
all
know
mee
.
Therefore
as
that
inscription
of
the
Law
is
perpetually
permanent
;
so
it
likewise
signifieth
,
That
God
will
perpetually
be
our
God
,
and
wee
shall
continually
abide
his
people
,
and
that
wee
shall
perpetually
acknowledge
God
:
for
he
is
acknowledged
by
faith
retaining
the
word
of
God
.
Therefore
in
whose
hearts
the
Law
of
God
is
ingrauen
,
the
Prophet
did
signifie
,
that
they
cannot
fall
from
grace
,
and
vtrerly
make
shipwrack
of
Faith
.
Adde
withall
,
that
with
these
things
is
conioined
the
perpetuall
forgiuenesse
of
sinnes
,
whereby
it
commeth
to
passe
,
that
through
dayly
offences
the
regenerate
doe
not
desist
,
both
to
know
the
Lord
,
and
to
be
his
people
,
and
to
retaine
the
Law
firmely
fixed
in
their
hearts
:
for
he
presently
addeth
as
the
cause
of
the
former
things
,
saying
;
because
I
will
bee
mercifull
to
their
iniquities
.
Therfore
by
this
Prophecie
hee
doth
excellently
confirme
the
perseuerance
of
the
Saints
.
Neither
is
here
any
matter
of
exception
,
That
the
Couenant
is
firme
and
aeternall
,
on
Gods
behalfe
,
for
that
there
is
no
let
in
him
why
wee
doe
not
abide
in
the
Couenant
,
or
that
the
Law
doth
not
remain
written
in
our
hearts
for
euer
;
but
that
the
fault
lieth
in
vs
that
it
abideth
not
firme
,
for
that
the
Law
is
not
fixed
permanently
in
vs
;
for
by
the
saine
reason
also
the
Couenant
contracted
with
the
Israelites
,
on
Gods
part
was
euerlasting
,
but
by
the
peoples
default
it
was
made
frustrate
.
They
(
saith
he
)
did
make
it
frustrate
.
But
if
the
same
may
be
said
of
the
second
,
what
new
thing
then
doth
God
promise
by
Ieremie
?
Therfore
vnlesse
we
will
oppugne
so
cléare
a
word
of
God
,
it
must
be
granted
,
That
the
Elect
,
with
whom
this
new
Couenant
is
made
,
after
that
the
Law
of
the
Lord
,
and
faith
of
the
Gospell
,
be
once
by
the
Holy
Spirit
written
in
their
hearts
,
can
neuer
fall
from
this
Couenant
,
neither
the
Law
and
faith
bee
vtterly
abolished
out
of
their
hearts
.
For
the
sinnes
wherinto
they
fall
by
infirmity
,
God
(
as
he
saith
here
)
doth
neuer
impute
vnto
them
.
Ier.
32.
I
wil
put
my
feare
into
their
heart
,
that
they
shall
not
depart
from
enforceth
this
place
often
against
●he
Pelagians
.
Hier.
ib.
Sic
liberum
donat
arbitrium
,
vt
tamen
i●se
Timor
qui
tribuitur
,
gratia
perman●at
Lorgitoris
.
2.
Thes.
3.
3.
me
.
This
testimonie
also
in
my
former
booke
I
haue
fully
explained
cap.
4.
de
Perseuerantia
.
The
total
sum
is
this
;
God
doth
promise
that
hee
will
bring
to
passe
,
That
his
people
(
s●ilice●
the
Elect
)
shal
not
fall
away
from
him
▪
but
that
they
shall
abide
in
his
Couenant
for
euer
.
And
will
hee
effect
this
?
Hee
saith
I
will
gi●e
(
or
put
)
my
feare
in
their
heart
,
that
is
,
I
will
bring
to
passe
,
that
my
feare
shal
perpetually
abide
in
their
harts
▪
And
by
this
continuall
feare
they
shall
bee
retained
also
perpetually
,
that
they
fall
not
away
.
Ioh.
3.
Except
a
man
bee
borne
of
water
and
the
Holy
Ghost
,
hee
cannot
enter
into
the
Kingdome
of
God
Now
it
cannot
be
but
that
the
Elect
must
enter
into
the
Kingdome
of
heauen
,
and
bee
saued
;
for
they
cannot
perish
.
Ioh.
10.
Rom.
8.
Therefore
the
Elect
of
necessitie
,
not
without
Regeneration
,
must
depart
hence
vnto
life
euerlasting
.
And
Regeneration
is
once
onely
wrought
,
and
in
signification
therof
the
Baptisme
of
water
is
also
once
dispensed
.
But
if
any
hold
opinion
,
That
Regeneration
must
againe
the
second
and
third
time
be
repeated
and
infused
,
then
necessarily
Baptisme
it selfe
must
be
repeated
and
often
receiued
;
specially
,
if
in
the
speech
of
Ioh.
3.
cap.
we
will
vnderstand
by
the
name
of
water
Baptisme
by
water
.
For
in
that
place
the
spirit
and
water
are
so
conioined
,
as
that
the
one
is
inseparable
from
the
other
.
Therefore
Regeneration
once
effected
by
the
holy
Spirit
,
by
the
same
is
also
conserued
vnto
the
end
.
Your selues
also
An.
dom.
1539.
doe
confirme
this
Argument
For
thus
you
put
downe
in
the
seuenth
Article
.
This
Regeneration
ioyntly
with
all
the
merits
of
Christ
,
the
holy
Spirit
inspireth
in
the
hearts
of
the
faithfull
;
&
doth
confirme
them
therein
vnto
the
end
.
Ioh.
4.
Euery
one
that
drinketh
of
this
water
shall
thirst
againe
;
but
hee
that
drinketh
of
the
water
that
I
shall
giue
vnto
him
,
shall
not
thirst
for
euer
;
but
the
water
that
I
shall
giue
,
shall
be
made
in
him
a
fountaine
of
water
flowing
vpwards
vnto
life
euerlasting
.
By
the
name
of
water
to
be
vnderstood
the
Holy
Spirit
,
all
both
old
&
new
Interpreters
doe
acknowledge
;
according
to
the
interpretation
Ioh.
7
▪
vpon
the
voice
of
Christ
,
Hee
that
beleeueth
in
mee
,
out
of
his
belly
shall
flow
riuers
of
water
of
life
.
This
he●
sp●ke
of
the
Spirit
which
they
should
receiue
that
beleeued
in
him
.
Thus
the
Apostle
.
Now
to
drinke
of
this
water
,
is
by
faith
in
Christ
to
bee
made
partakers
of
the
Holy
Spirit
:
but
to
become
,
or
bee
made
a
fountaine
of
liuing
water
,
to
spring
in
any
,
is
for
the
Holy
Spirit
,
vncessantly
like
a
fountaine
perpetually
flowing
,
to
bee
inhabitant
to
worke
in
a
man
▪
And
Christ
verily
doth
promise
this
euer
flowing
fountaine
to
such
,
as
with
a
liuely
faith
doe
beleeue
in
him
.
Therefore
whosoeuer
doe
beleeue
in
Christ
by
a
liuely
faith
,
those
also
haue
attained
this
fountaine
of
the
Holy
Spirit
,
perpetually
running
,
that
is
,
the
gift
of
Perseuerance
.
Bucer
likewise
doth
thus
interpret
this
place
pag.
644.
It
is
certaine
(
saith
he
)
that
this
water
is
the
holy
Spirit
:
Therefore
now
if
hee
that
drinketh
of
this
holy
Spirit
,
can
neuer
thirst
againe
,
it
is
a
cleare
case
,
that
hee
to
whom
once
this
Holy
Spirit
is
granted
,
to
whom
once
it
is
giuen
to
beleeue
,
can
neuer
fall
away
from
the
grace
of
God
.
For
as
hee
can
neuer
thirst
,
who
hath
a
fountaine
in
his
belly
continually
flowing
,
and
thereof
dri●●ing
;
so
he
cannot
but
bee
replenished
with
whom
is
present
the
Holy
Spirit
of
the
Lord
,
and
the
Spirit
of
his
children
.
This
is
the
fountaine
which
doth
flow
vp
vnto
life
,
that
is
,
which
doth
afford
life
aeternall
.
It
supplieth
the
knowledge
of
God
,
and
continuall
fruition
,
and
for
aeternitie
of
his
goodnesse
.
From
hence
is
Pauls
gloriation
,
That
nothing
,
high
or
lo●e
,
●●●
separate
vs
from
the
loue
of
GOD
.
Rom.
8.
These
things
Bucer
.
So
also
Brentius
did
interpret
this
place
,
of
the
gift
of
Perscuerance
.
This
(
saith
hee
)
is
the
comparison
of
two
waters
,
out
of
which
Christ
doth
manifestly
signifie
vnto
the
women
,
That
his
promise
is
not
of
terrestriall
,
but
of
celestiall
water
which
bringeth
to
man
saluation
,
not
transitory
and
mutable
,
but
spi●tuall
and
immortall
.
These
things
Brentius
.
Therfore
whosoeuer
doth
once
drinke
of
this
water
celestiall
,
hath
attained
saluation
,
not
mutable
but
sempiternall
.
Iohn
.
8.
If
yee
shal
abide
in
my
word
,
then
shall
yee
bee
verily
my
disciples
.
Therefore
such
as
are
true
disciples
of
Christ
,
abide
in
the
word
of
Christ
,
that
is
,
perseuer
in
his
faith
and
word
.
For
as
these
two
are
liable
to
a
mutuall
conuersion
,
such
as
doe
not
abide
in
the
word
of
Christ
,
are
not
true
disciples
of
Christ
;
and
,
such
are
not
true
disciples
of
Christ
,
as
do
not
abide
in
the
word
of
Christ
:
so
also
these
two
are
conuertible
;
they
that
abide
in
the
word
of
Christ
,
are
true
disciples
of
Christ
;
and
they
that
are
true
disciples
of
Christ
,
those
abide
,
that
is
,
perscuere
in
the
word
of
Christ
.
Heb.
3.
But
Chr.
as
the
sonn
is
ruler
in
the
house
,
whose
house
wee
are
,
if
we
do
retaine
firme
our
fiducy
,
&
that
hope
whereof
we
doe
glory
,
vnto
the
end
.
Not
onelie
the
whole
Church
vniuersallie
is
called
the
house
of
Christ
,
but
also
euerie
faithfull
one
.
And
Mathew
,
12.
Not
onely
the
whole
Synagogue
was
meant
by
the
name
of
the
house
cleane
swept
,
into
which
did
enter
the
seuen
Spirits
worse
then
the
former
;
but
also
by
that
name
was
signified
euery
hipocrite
and
temporizer
.
Therefore
of
these
wordes
of
the
Apostle
are
collected
these
two
combining
conuersions
;
the
first
:
they
that
doe
retaine
firme
faith
&
hope
in
Christ
vnto
the
end
,
are
the
house
of
Christ
,
and
they
that
are
the
house
of
Christ
,
doe
retaine
firme
faith
and
hope
in
Christ
vnto
the
end
.
The
second
:
they
who
doe
not
retaine
firme
faith
and
hope
vnto
the
end
,
are
not
the
house
of
Christ
;
and
,
they
that
are
not
the
house
of
Christ
,
such
doe
not
retaine
faith
and
hope
vnto
the
end
.
Now
all
the
Elect
and
Saints
,
(
of
whome
is
the
Question
)
are
the
house
of
Christ
,
for
I
speake
of
them
in
whose
hearts
Christ
dwelleth
by
faith
:
therfore
al
the
Elect
now
sanctified
,
in
whome
Christ
truely
dwelleth
,
and
therefore
which
are
made
the
house
of
God
,
doe
retaine
faith
and
hope
vnto
the
end
.
Wherefore
,
they
cannot
vtterlie
fall
from
Christ
and
faith
.
Iohn
.
10.
The
Lord
saith
of
his
I
doe
giue
vnto
them
life
eternall
,
neither
shall
they
perish
for
euer
;
neither
shall
any
man
take
them
out
of
my
hand
.
These
words
are
declaratorie
,
first
,
that
his
wil
is
,
that
the
sheep
giuen
to
him
of
his
father
shall
not
bee
taken
out
of
his
hands
;
secondlle
hee
declareth
that
this
his
will
is
accomplished
:
that
both
the
father
which
giueth
,
and
hee
which
receiueth
,
are
stronger
then
all
creatures
.
Therefore
it
is
a
necessary
consequent
,
that
after
the
Elect
be
once
giuen
into
the
hands
of
Christ
by
faith
,
they
cannot
after
be
taken
out
of
his
hands
;
and
(
that
)
neither
for
euer
,
nor
for
a
time
.
For
therevpon
it
would
follow
,
that
the
Father
and
Christ
should
bee
more
infirme
,
and
weake
(
at
least
)
for
a
time
,
then
hee
who
should
violentlie
take
such
sheepe
out
of
his
hands
for
a
time
.
But
this
is
blasphemie
:
for
hee
saith
absolutely
,
Himselfe
,
and
the
Father
which
gaue
,
is
mightier
,
to
wit
at
all
times
,
and
alwaies
,
then
al
creatures
.
Therefore
in
no
case
can
it
be
,
that
the
Elect
,
after
they
be
once
giuen
by
faith
into
the
sauing
hand
of
Christ
,
should
bee
taken
out
of
his
hand
,
or
vtterly
faile
from
him
.
So
also
hath
Bucer
expounded
this
place
;
Againe
(
saith
hee
)
it
is
to
be
obserued
,
that
it
is
of
his
onely
loue
that
wee
are
sheepe
and
doe
follow
Christ
;
then
,
being
such
wee
can
neuer
fal
away
,
for
that
the
Father
and
Sonne
are
one
,
and
haue
the
same
hand
,
that
is
,
power
:
out
of
which
none
can
neuer
take
away
them
,
whome
it
hath
once
apprehended
for
saluation
:
And
they
are
apprehended
,
to
whomesoeuer
it
is
giuen
to
heare
and
follow
the
voice
of
Ch●ist
;
for
that
none
can
doe
,
but
sheepe
.
These
things
Bucer
.
Therefore
as
well
out
of
the
words
and
argumentation
of
Christ
,
as
of
the
interpretation
of
Bucer
,
and
also
that
particle
(
Once
)
it
appeareth
,
That
the
euasion
is
very
childish
,
whereby
the
aduersaries
striue
to
auoid
all
these
places
,
by
(
quamdiu
)
How
long
,
and
(
finaliter
)
finallie
.
Besides
these
testimonies
of
the
Scriptures
in
the
old
and
new
Testaments
,
which
ye
haue
in
my
Lectures
,
these
also
which
I
haue
now
alleadged
,
do
to
mee
appeare
by
sufficient
plainenesse
to
confirme
this
doctrine
of
the
Perseuerance
of
Saints
in
the
Faith
.
When
you
desire
,
I
wil
produce
more
.
Moreouer
,
that
you
may
vnderstand
,
that
I
do
not
abuse
Scriptures
for
confirmation
of
this
doctrine
,
I
will
now
produce
both
testimonies
of
the
fathers
of
the
ancient
church
,
as
alse
of
later
diuines
;
whereby
the
same
sentence
shal
be
so
confirmed
,
as
that
vnlesse
a
man
will
purpose
▪
lie
shut
his
eies
against
the
truth
,
he
can
make
no
further
doubt
.
Out
of
the
Fathers
.
BVt
I
will
not
relate
all
the
Testimonies
of
Fathers
;
both
for
that
a
short
confession
will
not
beare
it
,
and
for
that
yee
haue
many
in
my
Praelections
of
Perseuerance
,
and
confirmations
thereof
amongst
the
Actes
(
there
)
yet
some
I
will
briefly
remember
.
Augustine
is
totallie
on
my
side
.
Out
of
his
bookes
many
testimonies
are
in
my
Lectures
;
I
will
report
one
.
To.
7.
de
corept
.
&
gratia
.
cap.
▪
12.
Hee
compareth
grace
giuen
to
Adam
in
the
Creation
,
with
that
which
is
now
giuen
to
the
Saints
Elected
;
and
hee
sheweth
ours
to
be
greater
then
that
;
for
that
hee
had
grace
whereby
hee
had
power
to
perseuer
if
he
would
,
but
not
that
whereby
he
was
willing
to
perseuer
;
but
wee
by
Christ
haue
receiued
grace
whereby
we
haue
will
to
perseuere
,
and
therefore
wherby
we
do●
pe●seuere
.
Primo
ita●
homini
.
&c.
Therefore
to
the
first
man
,
who
in
that
good
whereby
hee
was
made
vpright
hee
receiued
power
not
to
dye
,
power
not
to
forsake
that
good
,
was
giuen
assistance
of
perseuerance
,
not
whereby
hee
did
perseuere
,
but
without
which
through
free
wil
he
had
not
ability
of
perseuerance
:
but
now
to
the
Saints
predestinate
for
the
Kingdome
of
God
▪
by
Gods
grace
,
not
onely
such
assistance
of
perseuerance
is
granted
,
but
such
as
that
perseuerance
it selfe
is
giuen
vnto
them
,
not
onely
that
without
this
gift
they
cannot
but
perseuere
.
For
he
did
not
only
say
,
Without
me
ye●
can
do
nothing
;
but
hee
said
also
,
Not
ye●
haue
chosen
mee
,
but
I
you
,
and
●et
you
that
yee
should
goe
,
and
bring
forth
much
fruit
,
and
that
your
fruit
should
remaine
.
By
which
words
he
did
manifest
that
he
gaue
vnto
them
not
onely
iustice
,
but
also
perseuerance
therein
.
For
Christ
so
ordaining
them
,
that
they
should
goe
and
bring
forth
fruit
,
and
their
fruit
should
remaine
,
who
dare
say
Perchance
it
shall
not
remaine
?
For
the
gifts
and
calling
of
God
are
without
repentance
:
but
it
is
the
calling
of
such
as
are
called
of
purpose
.
Therfore
Christ
making
intercession
for
them
least
their
faith
should
faile
,
doubtlesse
it
shall
nor
faile
to
the
end
;
&
hereby
it
shal●perseuer
vnto
the
end
,
neither
shal
the
Ambrose●
Rom.
8.
Nam
quos
praesciuit
.
Those
(
saith
hee
)
who
seeme
to
beleeue
,
and
do
not
persist
in
the
faith
begun
,
are
deemed
as
elect
of
God
;
for
that
whom
God
hath
chosen
they
do
continue
with
him
.
And
a
little
after
,
vppon
these
wordes
,
Quos
ante
praedestina●●t
;
saith
he
,
he
speaketh
the
same
as
before
:
because
whom
God
hath
foreknowne
as
sit
for
himselfe
,
those
beleiuing
persist
,
for
that
it
cannot
be
otherwise
.
Trimasius
,
Episcopus
Vticensis
,
who
was
famous
the
very
same
time
in
Africa
with
Augustine
:
in
1.
Cor.
vpon
these
wordes
,
That
your
faith
be
not
in
the
wisdome
of
men
but
in
the
power
of
God
&c.
saith
hee
▪
humane
wisdome
is
pleasant
for
a
short
time
for
that
it
is
temporary
as
man
himselfe
is
;
but
the
power
diuine
is
eternall
as
God
himselfe
is
:
Therfore
that
faith
is
permanent
and
bestowed
vpon
man
by
the
power
of
God
.
Pros●er
,
Episcopus
Rhegi●ns
.
Augustines
disciple
,
Of
the
life
Contemplatiue
,
lib.
3.
cap.
13.
Charity
(
saith
he
)
as
me
thinketh
,
is
a
right
wil
alienated
vtterly
from
all
:
terrene
and
thinges
present
,
conioyned
and
vnited
inseperably
to
God
.
These
thinges
he
.
He
saith
that
Charity
is
a
right
will
,
for
that
Charity
by
the
Holy
Ghost
shed
abroad
in
our
hearts
maketh
a
right
will
,
and
conioyneth
it
inseperably
to
God
.
And
the
Fathers
are
wont
to
ascribe
that
to
Charity
,
which
is
proper
to
faith
working
by
loue
Therfore
Prosper
doth
teach
,
that
faith
which
worketh
by
loue
▪
doth
conioyn
the
faithfull
to
God
inseperably
.
Gregor.
1.
To
2
l●b
.
in
Ez●ch
.
cap.
1
▪
hom.
3.
col
.
87.
vpon
these
words
They
returned
not
when
they
went
&c.
This
(
saith
hee
)
is
spoken
of
the
reprobate
,
for
that
they
returned
in
heart
into
AEgipt
:
the
truth
speaketh
by
it selfe
No
man
putting
his
hand
to
the
plough
and
looking
b●●●kward
,
is
fit
for
the
Kingdome
of
God
.
Indeed
,
to
put
the
hand
to
the
plough
is
(
as
it
were
)
by
the
plough-share
of
compunction
,
to
open
the
soile
of
the
heart
,
for
to
bring
forth
fruit
.
But
he
looketh
back
behind
the
plough
,
who
after
the
beginning
of
a
good
work
doth
returne
to
the
euils
which
he
had
forsaken
,
Which
for
that
in
no
wise
it
befalleth
the
Elect
of
God
,
it
is
therefore
rightly
said
by
the
Prophet
,
vers.
17.
They
returned
not
when
they
went
.
Likewise
Homil.
5.
They
returned
not
when
they
walked
:
because
the
Elect
euery
of
them
,
do
so
goe
on
to
good
thinges
,
as
that
they
do
not
retire
from
committing
of
euill
thinges
.
for
he
that
continueth
out
to
the
end
shal
be
saued
.
Againe
in
the
same
homily
expounding
those
wordes
,
This
was
a
ruuning
Vision
&c.
he
teach●h
▪
That
the
holy
Spirit
,
according
to
the
vertue
of
saith
,
hope
,
and
loue
doth
neuer
depart
from
the
heartes
of
the
Elect
,
but
according
to
Prophesie
and
differences
of
tongues
,
and
such
like
,
somtime
to
depart
,
sometime
to
returne
:
After
this
concluding
;
saith
he
,
therefore
in
those
vertues
without
which
we
cannot
come
to
life
,
the
holy
Spirit
in
the
hearts
of
his
Elect
is
permanent
;
but
in
those
by
which
the
power
of
sanctity
is
manifested
,
sometime
it
is
mercifully
present
,
sometime
mercifully
absent
.
Thus
Gregorie
.
In
which
wordes
we
may
not
regard
whether
aptly
he
did
interprete
the
Prophet
or
otherwise
,
but
onely
what
his
determination
was
touching
the
perseuerance
of
the
Saints
.
To.
●
.
Moralium
.
lib.
2.
cap.
28
&
29.
he
proposeth
a
Question
touching
the
holy
Spirit
;
How
in
Iohn
14.
that
can
be
a
concordance
(
The
Spirit
shall
abide
with
you
and
bee
in
you
)
with
that
Iob.
1.
(
Vpon
whom
ye
shall
see
the
Spirit
descending
,
and
abiding
vpon
him
;
he
it
is
which
baptizeth
with
the
holy
Ghost
)
If
also
it
abide
in
the
disciples
?
How
can
it
be
therefore
a
peculiar
signe
,
wherby
Christ
is
acknowledged
to
be
him
,
who
baptizeth
in
the
spirit
?
Answering
th●
Question
,
and
reconciling
these
places
he
putteth
difference
betweene
those
gifts
of
the
holy
Spirit
▪
without
the
which
we
cannot
come
to
life
eternal
,
&
those
without
which
we
may
attain
it
.
Afterward
his
conclusion
is
in
these
words
therfor
in
those
gifts
without
which
we
cannot
come
to
life
,
whether
in
Preachers
or
in
all
the
Elect
,
the
holy
Spirit
is
alwaies
permanent
:
But
in
such
giftes
whereby
by
manifestation
thereof
not
our
life
is
saued
,
but
the
life
of
others
sought
for
,
in
no
wise
it
is
alwayes
permanent
in
the
Preachers
,
for
that
alwaies
indeed
it
beareth
rule
in
their
heart
for
to
liue
well
,
and
yet
doth
not
alwayes
shew
forth
by
them
powerful
signes
,
but
sometime
hee
withdraweth
himselfe
from
manifestation
of
signes
,
that
with
so
much
more
humility
his
vertues
may
be
accompted
,
by
how
much
being
had
they
cannot
be
holden
:
But
the
Mediator
betweene
God
and
Man
,
the
Man
Iesus
Christ
,
hath
it
in
all
thinges
,
and
alwayes
,
and
continually
present
;
for
that
from
him
the
same
Spirit
is
by
substance
produced
.
Therfore
fitly
,
whereas
it
abideth
in
the
holy
Preachers
,
it
is
said
singularly
to
remain
in
the
Mediator
for
that
in
them
it
abideth
by
grace
for
some
thing
;
but
in
him
by
substance
it
abideth
for
all
thinges
.
Bed●
Praesbyter
hath
plainely
taught
the
same
things
vpon
Iohns
Gospell
,
1.
chap.
expounding
that
place
,
Vpon
whom
yee
shall
see
the
Spirit
&c.
For
hee
moueth
the
very
same
Question
which
also
Gregorie
did
before
him
,
and
doth
giue
altogether
the
same
solution
;
The
Holy
Spirit
in
the
Elect
partly
to
abide
for
aeternitie
,
partly
to
depart
for
to
returne
▪
to
abide
aeternally
in
respect
of
such
vertues
without
which
we
cannot
be
saued
;
to
parted
for
a
time
in
respect
of
other
gifts
.
Bernard
▪
de
natura
&
dignitate
amoris
diuini
●
.
5.
v.
6.
speaking
of
the
nature
of
true
Charitie
,
which
is
,
that
it
neuer
faileth
,
hee
citeth
that
of
the
Apostle
1.
Cor
13.
Charitie
doth
ne●er
fall
away
▪
and
hee
saith
,
that
sometime
indeed
the
effect
of
affection
and
of
working
doth
stagger
and
wander
,
so
long
as
with
this
life
Charitic
cannot
see
but
in
part
,
and
by
a
glasse
,
and
in
a
mysterie
;
but
yet
the
entire
and
solid
affection
is
alwaies
permanent
in
her
force
.
Chap.
6.
thus
hee
writeth
.
Disposition
is
one
thing
;
Affection
Owretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
Whervpon
the
Apostle
saith
,
I
serue
(
saith
he
)
the
Law
of
God
in
my
minde
,
but
my
flesh
the
Law
of
Sinne
:
and
againe
,
Not
I
doe
worke
that
,
but
Sinne
dwelling
within
mee
.
Therefore
whosoeuer
hee
bee
(
as
blessed
Iohn
saith
)
in
this
regard
that
hee
is
borne
of
God
,
that
is
,
according
to
the
state
of
the
inward
man
,
so
farre
forth
he
doth
not
sinne
,
in
that
hee
rather
abhorreth
Sinne
,
which
worketh
outwardly
the
body
of
death
,
hee
rather
hateth
then
approoueth
it
;
the
seede
of
the
spirituall
birth
whereby
he
is
born
of
God
,
inwardly
preseruing
him
.
Which
although
in
the
meane
while
,
by
the
incursion
of
Sinne
,
hee
is
sometime
hurt
and
battered
,
yet
he
doth
not
perish
,
for
that
the
root
of
Charity
is
deeply
fastened
,
nay
rather
more
plentifully
and
effectually
hee
doth
gather
strength
and
reuiue
into
hope
of
good
fruit
.
For
saith
Saint
Iohn
,
for
all
that
is
borne
of
God
,
sinneth
not
,
because
the
seede
abideth
in
him
,
neither
can
he
sinne
who
is
borne
of
God
.
The
force
of
the
words
is
to
bee
noted
;
He
saith
not
that
he
doth
commit
sinne
;
for
hee
rather
suffereth
then
doth
sinne
,
that
is
borne
of
God
:
and
he
cannot
sinne
,
scilieet
by
perseuering
in
sinne
,
whilest
that
he
maketh
hast
to
subdue
the
flesh
to
the
Law
of
God
,
whereinto
in
mind
hee
obeyeth
,
which
seemed
to
bee
seruant
to
the
Law
of
Sinne
,
whilest
temptation
and
Sinne
inuaded
him
.
P●ter
,
when
hee
sinned
,
lost
not
hee
knew
him
not
,
whose
he
was
totally
in
his
heart
:
insomuch
as
that
the
Veritie
of
Loue
did
incontinently
wash
away
the
deniall
of
falshood
,
So
also
Dauid
,
when
he
sinned
,
lost
not
Charitie
;
but
(
in
a
sort
)
Charitie
was
benummed
in
him
by
the
violent
blow
of
Temptation
;
neither
was
Loue
at
all
abolished
in
him
,
but
(
as
it
were
)
in
a
slumber
,
which
,
presently
after
it
awaked
at
the
voice
of
the
Prophet
reprouing
,
incontinently
brake
forth
into
that
most
feruent
confession
of
Loue
,
I
haue
sinne●
against
the
●ord
:
wherevpon
he
worthily
heard
,
Thou
shalt
not
die
.
Out
of
Luther
,
and
other
Diuines
.
LVTHER
in
Postilis
Maior
.
in
Euang.
Natiuit
.
Do●ini
.
Describing
in
the
shepheards
themselues
the
qualitie
of
both
,
to
wit
,
of
true
and
not
true
,
of
Diuine
(
as
he
speaketh
)
and
of
humane
faith
▪
hee
teacheth
the
nature
of
true
faith
to
bee
constant
,
perpetuall
,
and
immoueable
,
but
of
Faith
not
true
,
that
in
fine
it
vtterly
faileth
.
These
are
his
words
.
And
from
hence
take
out
the
difference
of
faith
,
both
diuine
and
humane
.
Humane
faith
doth
adhaere
to
the
mans
person
,
giue
credence
,
beleeue
his
word
,
and
honour
him
for
the
speakers
sake
.
But
Diuine
faith
contrariwise
doth
cleane
fast
to
the
Word
,
which
is
God
himselfe
;
and
doth
beleeue
,
put
affiance
,
and
reuerence
it
,
not
for
the
speakers
sake
,
but
doth
perceiue
the
word
so
certainely
,
that
no
man
can
remooue
him
from
it
.
Such
were
these
Samaritans
of
whom
we
read
Ioh.
4.
That
at
the
first
indeed
they
were
by
the
voice
of
a
Damsell
excited
to
heare
Christ
;
but
after
the
hearing
of
him
,
they
said
to
the
woman
,
We
doe
not
now
beleeue
for
thy
word
sake
,
but
for
that
we
haue
knowne
him
to
bee
that
Sauiour
of
the
World
.
On
the
contrarie
side
,
so
many
as
gaue
faith
to
Christ
,
moued
with
his
person
and
miracles
,
all
of
them
againe
fell
away
when
Christ
was
crucified
.
So
alwaies
it
hath
been
,
and
so
it
must
bee
at
this
day
,
vnlesse
the
Word
of
it selfe
doe
clearely
manifest
it selfe
to
the
heart
,
and
(
as
it
were
)
captiuate
the
same
,
in
such
sort
as
that
they
perceiue
the
certaintie
thereof
to
be
such
,
as
by
no
meanes
they
can
thence
be
drawne
,
yea
if
the
whole
World
,
all
the
Angels
,
all
the
Powers
of
Hell
doe
say
to
the
contrarie
;
nay
if
God
himselfe
should
say
otherwise
,
as
oftentimes
hee
is
wont
to
tempt
his
Elect
,
as
seeming
to
appeare
vnto
them
as
if
he
intended
to
vtter
things
contrarie
to
his
former
promises
.
Which
fell
out
with
Abraham
,
when
he
was
commanded
to
offer
his
sonne
Isaac
:
as
also
to
Iacob
in
his
conflict
with
the
Angell
;
and
with
Dauid
,
when
he
was
pursued
by
Absalom
.
Such
faith
doth
persist
immoueable
,
both
in
life
and
in
death
;
as
well
in
Hell
as
Heauen
;
neither
can
it
by
any
thing
be
deiected
,
for
that
it
is
founded
vpon
the
sole
and
bare
word
of
God
,
without
all
respect
of
persons
.
With
such
Faith
these
shepheards
were
replenished
.
These
things
Luther
.
Let
likewise
his
whole
▪
Homily
be
read
in
14.
Ioh.
being
the
Gospel
for
the
Feast
of
Pentecost
,
which
is
,
of
the
Holy
Ghost
.
Also
in
festo
Sanctae
Catharina
;
expounding
the
Gospell
of
the
ten
Virgins
,
who
had
taken
their
Lamps
he
saith
.
The
wise
Virgins
are
true
Christians
,
endued
with
true
faith
;
such
haue
oile
alwaies
in
their
lampes
:
But
the
vnwise
to
be
hypocrites
,
who
haue
a
counterfet
faith
,
and
haue
no
oyle
in
their
Lampes
.
Therfore
of
true
beleeuers
he
saith
;
Furthermore
,
such
as
are
rightly
seasoned
with
the
doctrine
of
the
Gospell
,
do
lightly
regard
these
stormes
and
tempests
,
but
persist
immoueable
,
and
perse●●●e
vnto
the
end
;
and
therefore
are
truely
blessed
,
as
saith
Christ
,
Hee
hat
continueth
to
the
end
shall
be
saued
.
Likewise
in
the
same
place
;
the
other
Virgins
had
not
onely
their
Lampes
in
their
hands
,
but
had
also
with
their
Lampes
oyle
in
a
readinesse
,
that
is
,
true
faith
,
which
God
hath
laid
vp
in
their
harts
:
they
are
furnished
how
to
defend
themselues
if
any
harme
befall
them
.
For
they
haue
the
worke
of
God
for
afsistance
,
not
any
fained
opinion
,
which
cannot
beate
off
the
assaults
of
death
;
such
did
continue
in
the
hope
of
the
diuine
promises
.
These
things
Luth●r
.
Therefore
the
true
beleeuers
continue
in
hope
.
Also
in
the
other
page
:
Hence
is
it
(
saith
he
)
that
our
Lampes
shall
neuer
be
extinguished
.
Thus
much
he
.
Therfore
the
Lampe
of
true
faith
is
neuer
put
out
in
the
Saints
.
The
same
Luther
To.
5.
in
1.
Pet.
1.
vpon
these
words
;
Wee
are
borne
againe
not
of
corruptible
but
incorruptible
seed
.
The
word
is
foorthwith
preached
and
heard
;
but
when
it
taketh
possession
of
the
heart
,
it
cannot
after
die
or
bee
abolished
.
Neither
will
it
indeed
suffer
thee
to
die
,
but
will
conserue
thee
as
long
as
thou
doest
adhere
vnto
it
.
For
example
:
When
I
doe
he
are
that
Iesus
Christ
suffered
death
,
and
hath
done
away
my
sinnes
,
and
deserued
heauen
for
mee
,
and
withall
hath
giuen
mee
all
that
he
hath
,
now
I
do
heare
the
Gospell
;
when
this
is
published
in
words
,
presently
it
passeth
away
:
but
if
it
be
receiued
in
the
heart
,
and
thou
doest
embrace
him
by
faith
,
now
can
he
not
any
more
fall
away
:
this
truth
can
no
creature
demolish
;
the
depth
of
Hell
cannot
at
all
exp●gne
it
.
An
Argument
out
of
Luther
.
WHAT
SO
EVER
things
Christ
entreated
for
his
Elect
,
those
also
hee
obtained
;
for
Christ
was
heard
with
effect
.
Luther
in
Ioh.
17.
vpon
these
words
,
I
pray
for
them
,
I
pray
not
for
the
world
.
I
doubt
not
(
saith
he
)
but
this
prayer
was
heard
.
Now
Christ
in
that
prayer
Ioh.
17.
prayed
the
Father
for
all
the
Elect
,
which
should
beleeue
in
him
,
That
hee
would
keepe
them
in
the
faith
,
and
not
permit
them
at
all
to
fall
away
from
the
faith
▪
This
doth
Luther
plainely
deliuer
vppon
these
words
,
I
pray
for
them
,
I
pray
not
for
the
World
.
Saith
hee
;
So
he
prayeth
for
Christians
,
and
for
all
that
shall
be
conuerted
,
that
they
abide
firme
touching
true
faith
and
profit
therin
,
and
proceed
,
neither
that
they
sall
away
from
it
.
These
things
Luther
.
Therefore
hath
Christ
obtained
for
all
the
Elect
,
that
they
shall
persist
in
the
faith
,
and
neuer
shrinke
from
it
:
Wherefore
it
cannot
bee
,
in
regard
of
this
prayer
of
Christ
,
that
the
Elect
,
beeing
indued
with
true
faith
,
should
vtterly
slide
away
from
faith
.
Hee
that
doubteth
whether
Luther
was
of
this
iudgement
which
I
defend
,
doth
certainly
declare
,
That
either
he
hath
not
been
much
conuersant
in
his
books
,
or
doth
not
vnderstand
Luther
.
The
testimonies
of
Bucer
so
many
and
such
ye
haue
in
my
Lectures
,
as
that
of
his
determination
no
doubt
can
be
made
.
But
beside
them
,
I
will
also
put
downe
these
of
new
.
In
Mat.
6.
And
leade
vs
not
into
temptation
,
pag.
70.
in
the
Entrance
.
Seeing
then
none
can
take
them
out
of
the
Lords
hands
,
Ioh.
10.
And
hee
in
no
wise
casteth
off
such
as
come
vnto
him
.
Io●
.
6.
It
is
necessarie
,
that
such
as
are
Christs
once
,
shall
neuer
be
alienated
from
him
.
In
Ioh.
4.
Vpon
these
words
,
If
thou
knewest
the
gift
of
God
.
For
(
saith
hee
)
as
the
liuing
and
springing
water
out
of
the
fountaine
doth
alwaies
flow
to
quench
the
thirst
of
men
;
So
the
Holy
Spirit
giuing
testimonie
to
our
Spirit
,
that
wee
bee
the
Sonnes
of
God
,
doth
for
euer
take
away
the
thirst
of
the
good
,
in
that
it
maketh
them
finally
blessed
in
fulnesse
,
and
here
doth
refresh
them
continually
with
sure
faith
:
This
is
that
fountaine
neuer
failing
,
for
that
it
neuer
forsaketh
such
as
it
once
inspireth
.
Rom.
8.
in
the
Quaestion
of
Praedestination
.
pag.
361.
not
much
before
the
conclusion
of
the
Third
Question
,
He
concludeth
Predestination
to
be
a
Diuine
designement
of
the
Saints
vnto
this
,
that
they
should
bee
made
partakers
of
euerlasting
saluation
by
Christ
the
Lord
.
This
verily
is
saluation
(
saith
hee
)
that
being
inspired
with
Gods
Spirit
,
thou
maist
most
fully
see
&
soundly
iudge
that
which
is
truely
good
,
and
prosequute
the
same
with
a
most
eager
and
constant
studie
.
Here
of
it
is
a
good
consequent
,
That
therfore
the
Elect
vnto
life
aeternall
are
also
Elect
to
this
,
that
they
should
prosequute
that
which
is
good
with
a
continuall
studie
,
or
with
perseuerance
.
And
that
which
is
by
God
decreed
,
cannot
be
made
frustrate
:
wherefore
the
Elect
and
Saints
cannot
but
perseuere
in
faith
.
Likewise
in
ep.
ad
.
Eph
s
.
c●p.
1.
vpon
these
words
,
Hee
hath
chosen
vs
that
we
should
be
holy
;
Paul
(
saith
he
)
Romans
.
8.
doth
treat
of
Election
,
as
is
meete
;
And
when
the
Saints
are
compassed
with
most
grieuous
afflictions
,
they
would
often
distrust
amongst
these
euills
wherevnto
they
are
throwne
,
of
the
glorie
promised
to
the
sonnes
of
God
,
if
they
did
not
relie
vpon
this
buckler
.
For
it
will
come
to
passe
,
that
whatsoeuer
their
sufferings
be
,
they
shal
be
at
last
glorified
.
Neither
can
they
be
dispelled
by
any
thing
out
of
their
inheritance
which
is
in
Christ
Iesus
:
He
is
our
euerlasting
Mediatour
,
and
we
for
euer
ioyned
vnto
him
:
our
vnion
with
Christ
is
inseparable
,
nether
can
it
be
but
for
euer
.
Also
vpon
the
same
,
1.
chap.
in
his
short
treatise
of
faith
,
page
.
34.
Faith
,
although
it
bee
infirme
,
euen
in
the
Saints
,
and
therfore
also
(
more
to
be
lamented
)
they
do
commit
the
more
sinnes
,
as
euery
where
both
the
old
and
new
Testament
doe
testifie
,
and
examples
too
euident
doe
declare
,
as
in
Peter
,
Dauid
,
and
others
;
yet
doth
it
not
suffer
him
,
who
is
therewith
endued
,
vtterlie
to
lie
vnder
as
surprised
.
He
trieth
our
faith
,
but
yet
for
this
purpose
,
that
wee
may
vnderstand
how
much
imperfection
is
alwaies
intermixed
in
vs
.
Hence
are
are
afflictions
;
and
from
thence
these
voices
in
the
Psalm
.
O
God
hast
thou
forgotten
mee
?
hast
thou
forsaken
mee
?
From
hence
it
fell
out
that
Peter
by
the
Damsell
was
assalted
and
afflicted
with
the
batterings
of
temptation
,
but
yet
he
fell
not
for
euer
,
for
that
God
put
vnder
his
hand
.
For
God
doth
alwaies
sppport
his
Elect
,
that
at
last
he
shall
swimme
out
,
and
break
through
,
for
the
gifts
and
calling
of
God
is
without
repentance
.
And
what
shall
wee
say
to
these
things
.
If
GOD
be
on
our
side
,
who
shal
be
against
vs
?
which
words
of
Paul
are
not
to
be
vnderstood
of
some
,
but
of
al
Gods
elect
.
And
God
doth
solace
vs
against
this
debility
of
faith
by
the
mightie
power
of
Christ
,
whereby
hee
beareth
rule
ouer
all
,
and
hath
dominion
ouer
death
and
sinne
.
For
he
verily
died
,
but
he
rose
againe
,
death
being
subdued
hee
ascended
to
the
Father
,
sitteth
at
his
right
hand
,
maketh
intercession
for
vs
;
and
let
all
the
Elect
applie
these
things
to
themselues
,
and
say
,
Hee
arose
for
mee
.
&c.
And
seeing
he
is
our
head
,
he
shall
●●relie
quicken
vs
,
and
confirme
vs
;
neither
can
hee
derelinquish
the
duty
of
a
true
head
.
For
we
liue
for
his
sake
,
which
loued
vs
;
therefore
wee
liue
not
for
our
owne
loue
.
Without
doubt
ours
is
required
,
but
it
is
imperfect
,
and
cannot
vphold
the
hope
of
life
aeternall
.
Therefore
that
our
hope
might
be
certaine
,
the
cause
of
our
life
is
setled
in
him
,
not
in
vs
.
And
therefore
whatsoeuer
excuse
is
alleadged
touching
vncertaintie
of
faith
,
whatsoeuer
commaunded
and
deliuered
,
is
vtterlie
impious
and
blasphemous
against
the
might
,
amplenesses
,
maiestie
,
and
loue
,
and
dispensation
of
Christ
,
and
doth
o●erturne
all
faith
,
and
authoritie
of
the
word
:
which
Paul
presseth
,
Rom.
8.
and
euerie
where
else
.
Likewise
pag.
38.
in
the
Treatise
of
the
Church
,
quinto
signo
.
Touching
Perseuerance
(
saith
hee
)
wee
haue
a
place
1.
Ioh.
2.
If
they
had
been
of
vs
,
they
would
surely
haue
continued
with
vs
:
And
that
,
He
that
is
borne
of
God
,
sinneth
not
,
is
thus
to
bee
vnderstood
,
Hee
sinneth
not
wittingly
and
of
knowledge
,
Hee
sinneth
not
impenitently
;
for
that
a
certaine
efficacacie
of
the
Spirit
of
Christ
doth
beare
him
vp
.
For
though
many
sins
doe
yet
beset
the
godly
,
yet
doe
they
not
perseuere
in
them
,
or
consent
therevnto
with
a
suffocation
of
conscience
,
or
of
the
Law
of
God
.
See
Augustine
Of
Repentance
,
against
the
Donatists
.
All
these
things
Buc●r
.
Here
ye
perceiue
(
my
Lords
)
First
;
that
not
vnfitly
I
did
entreat
of
the
perseuerance
of
the
Saints
,
when
I
did
interpret
that
place
of
Iohn
,
If
they
had
beene
of
vs
,
they
would
verily
haue
continued
with
vs
.
Againe
,
neither
did
I
interpret
amisse
that
place
of
Iohn
,
He
that
is
born
of
God
sinneth
not
,
in
my
Treatise
of
Perfeuerance
▪
when
I
gaue
this
interpretation
,
That
the
Saints
born
of
God
did
not
sinne
from
the
heart
,
or
with
their
totall
and
plenarie
will
:
and
therefore
not
against
their
ful
conscience
.
Thirdly
,
yee
see
that
to
bee
impious
,
which
my
Aduersarie
did
publish
in
the
Schooles
,
That
such
men
are
Regenerate
and
sanctified
,
who
may
sinne
against
conscience
,
and
euen
perseuere
in
the
same
sins
with
madnes
.
Againe
pag.
39.
Of
them
(
saith
he
)
when
it
is
said
that
they
cannot
sinne
,
it
is
onely
to
bee
vnderstood
of
Perseuerance
,
and
a
studie
to
sin
.
Thus
Bucer
.
Therefore
the
Saints
do
not
sin
,
neither
purposely
,
nor
with
perseuerance
.
And
then
presently
:
They
sinne
(
saith
hee
)
but
they
doe
not
lie
in
their
sinnes
,
neither
doth
sin
reigne
in
them
:
but
finally
they
are
erected
,
and
heare
,
and
follow
their
shephea●d
.
Rom.
8.
Sect.
4.
vpon
this
,
In
that
we
pray
,
&c.
pag.
343.
The
Saints
indeed
do
liue
and
are
led
with
the
spirit
of
Christ
,
as
Paul
taught
a
little
before
;
but
while
our
most
gracious
Father
doth
humble
vs
with
aduersitie
,
and
doth
make
vs
see
our
Nothingnes
of
our selues
,
There
this
spirit
,
whereby
wee
cry
Abba
Father
,
which
doth
contestate
the
good
will
of
God
towards
vs
,
in
all
things
,
and
withall
doth
make
vs
euen
glory
in
our
afflictions
,
as
it
were
is
oppressed
;
the
flesh
which
is
weake
to
all
honest
things
preuaileth
,
the
terrour
of
Gods
iudgment
doth
wholly
possesse
vs
.
From
hence
wee
feele
nothing
but
detestarion
of
Gods
iudgements
,
but
a
deploring
of
our
owne
lot
,
and
accusation
of
God
to
burst
forth
,
and
to
be
tossed
too
and
fro
in
our
mindes
.
Herevpon
are
those
most
grieuous
complaints
of
Iob
,
Ieremie
,
and
the
Psalmist
.
God
now
is
accused
of
excessiue
and
vniust
seueritie
;
we
curse
his
holy
and
iust
workes
;
wee
doe
execrate
our
whole
life
,
and
such
things
as
were
seruiceable
to
produce
or
preserue
life
▪
So
Iob
and
Ieremie
did
curse
the
very
night
and
day
wherein
they
were
conceiued
and
borne
.
But
because
,
in
that
,
though
most
grieuous
praecipitation
and
intolerable
exagitation
of
mind
,
the
Saints
doe
still
liue
in
the
Spirit
of
God
;
for
the
same
doth
neuer
forsake
them
;
therefore
hath
it
vncessantly
its
operation
in
them
,
and
alwayes
the
motion
thereof
.
And
that
is
nothing
else
but
to
crye
Abba
,
father
,
that
is
to
pray
for
Gods
helpe
.
In
his
Booke
of
the
true
reformation
of
Churches
,
fol.
135.
out
of
those
words
Ioh.
6.
Whither
shall
we●
goe
,
thou
hast
the
wordes
of
eternall
life
;
he
inferreth
saying
:
whereby
he
doth
clearely
expresse
,
that
such
as
do
truly
beleeue
,
and
by
beleeuing
do
soundly
know
,
the
Lord
Iesus
Christ
to
be
the
Sauiour
of
men
,
&
to
haue
the
words
of
eternal
life
,
cannot
depart
from
him
.
Wherevppon
the
Lord
so
often
heere
of
vseth
repetition
,
That
such
haue
eternall
life
who
beleeue
in
him
.
Againe
vpon
the
three
last
verses
of
the
80.
Psalme
.
This
likewise
redounded
out
of
the
same
spirit
(
saith
he
)
Wee
wil
not
decline
from
th●e
.
for
that
they
are
sealed
with
such
a
spirit
of
the
sonnes
of
God
,
insomuch
as
that
they
can
neuer
fall
away
from
it
,
And
whereas
to
all
these
and
other
most
manifest
places
of
Bucer
in
a
manner
infinite
touching
perseuerance
,
some
do
obiect
three
places
,
ex
Refor
.
Coloniensi
,
as
though
there
were
a
repugnancie
therein
,
they
doe
nothing
effect
thereby
.
For
we
haue
giuen
demonstration
in
our
answers
to
our
accusers
arguments
,
That
they
are
so
far
from
being
contradictory
,
as
that
they
implie
mutuall
confirmation
,
First
there
it
is
taught
that
true
faith
cannot
consist
with
sinne
against
the
Conscience
:
and
this
we
concluded
out
of
Bucer
,
but
we
added
withall
both
according
to
the
Scriptures
&
Bucers
doctrine
,
That
the
Saints
doe
not
sinne
against
plenary
conscience
:
nay
therefore
the
Saints
not
to
commit
these
sins
because
they
are
endued
with
true
faith
which
cannot
endure
these
sinnes
to
be
with
it
;
Agame
,
there
it
is
laid
downe
that
many
haue
and
do
fall
from
grace
and
faith
.
The
examples
which
are
alleadged
are
partly
of
the
reprobate
partly
of
the
Elect
,
as
of
Dauid
.
We
likewise
,
according
to
Bucers
doctrine
,
doe
teach
thatt
both
the
Elect
and
Reprobate
when
they
sinne
by
consent
,
may
be
said
to
fall
from
grace
and
faith
,
but
not
altogether
after
the
same
manner
.
For
the
Reprobate
,
for
that
they
doe
sinne
against
conscience
plenarily
,
they
do
vtterly
and
fully
fall
from
grace
,
and
doe
entirely
loose
that
temporary
faith
totally
which
they
had
.
But
the
Elect
,
for
that
they
doe
not
sinne
with
a
full
will
,
and
full
consent
,
therefore
neither
fully
nor
vtterly
they
fall
away
from
grace
,
neither
vtterly
loose
their
faith
,
but
partly
;
that
is
they
are
so
said
to
fal
from
the
grace
of
their
heauenly
father
,
as
sonnes
from
the
grace
of
their
parents
,
when
as
they
by
their
euil
manners
or
offences
do
prouoke
them
to
anger
yet
so
,
as
that
they
neither
cease
to
be
parents
,
nor
they
to
be
children
.
And
so
they
are
said
to
loose
faith
,
as
fire
is
said
to
bee
extinguished
,
when
either
by
wet
fuel
cast
vppon
it
,
it
is
suffocated
,
or
for
want
of
wood
the
heat
is
remitted
;
but
yet
so
,
as
the
whole
fire
is
not
put
out
.
Therefore
by
these
places
nothing
is
concluded
against
such
and
such
others
produced
by
me
for
Perseuerance
.
O
Ecolampadius
in
Ep.
Ioh.
trimam
demegor
.
8.
vpon
these
words
,
If
they
had
heene
of
vs
t●ey
would
haue
continued
with
vs
:
From
hence
(
saith
hee
)
some
do
collect
,
That
such
as
are
once
truly
illuminated
,
cannot
fall
totally
from
faith
,
and
vtterly
slie
out
of
the
Church
:
for
although
Peter
denyed
Christ
,
yet
went
he
not
vtterly
away
.
We
know
that
a
reuelation
was
made
vnto
him
of
the
father
,
not
from
flesh
and
blood
and
that
he
sinned
we
are
not
ignorant
,
neither
yet
did
his
faith
vtterly
faile
as
neither
of
Dauid
the
adulterer
;
from
whence
by
repentance
both
of
them
returned
.
But
if
some
goe
out
so
as
that
they
doe
not
returne
,
we
do
at
no
hand
belieue
that
they
were
truely
illuminated
.
For
such
as
reuert
,
haue
yet
safe
the
seeds
of
faith
,
neither
are
they
altogether
desperate
,
neither
do
any
of
such
so
go
out
as
do
the
Antichrists
,
who
not
being
truly
illnminated
did
go
out
,
so
that
either
they
should
oppugne
the
knowne
truth
,
or
their
brethren
for
the
truthes
sake
;
for
we
do
not
read
that
any
such
haue
returned
:
for
they
sinned
with
an
vnpardonable
sinne
,
that
is
,
against
the
Holy
Ghost
,
which
is
neither
remitted
in
this
nor
in
the
life
to
come
.
Let
euery
one
consider
what
faith
he
hath
hitherto
had
,
and
pray
God
continually
to
encrease
my
faith
,
help
mine
vnbeleefe
;
least
either
he
be
drawne
away
with
such
a
number
of
Antichrists
,
or
be
vnprepared
when
the
Lord
Iesus
commeth
and
calleth
.
Soe
bee
it
,
Amen
.
This
testimony
of
OEcolampadius
can
neither
my
aduersary
nor
any
other
reiect
as
discordant
with
the
Augustane
confession
,
or
coudemne
it
as
haereticall
doctrine
;
but
he
must
withal
reiect
and
condemne
D.
Hedion
,
as
one
who
did
approue
doctrine
both
haeretical
and
repugnant
to
the
Augustane
Confession
,
and
proposed
it
to
be
read
and
receiued
of
the
people
of
ᵃ
Argentme
;
for
Musculm
in
loc●s
communibus
,
Of
remission
of
sinnes
,
cap.
6.
concludeth
That
forgiuenesse
of
sinnes
,
once
obtained
,
cannot
in
the
Elect
bee
made
frustrate
;
and
that
for
this
reason
,
because
they
neuer
so
doe
sinne
that
they
fall
away
from
grace
:
saith
he
,
Euery
sinne
doth
not
extinguish
grace
praecedent
;
but
the
returne
to
our
old
impretie
,
as
to
the
vomit
,
doth
extinguish
it
.
It
is
one
thing
to
defile
the
feet
,
after
the
Lauer
;
and
another
thing
,
to
tumble
againe
with
the
whole
body
,
like
the
filthie
sowe
,
in
the
filthy
wallow
.
It
is
one
thing
if
the
wife
doe
often
offend
her
husband
;
and
another
,
if
being
faithlesse
shee
doth
violate
by
adulte●ie
the
coniugall
faith
and
bond
,
and
doe
make
her selfe
deuoided
of
all
matrimoniall
association
.
So
it
is
one
thing
,
simply
to
sinne
,
which
is
incident
euen
to
th●
sonnes
of
God
;
another
thing
,
vtterly
to
fall
awaic
from
the
grace
of
God
,
to
slide
away
to
crucife
Christ
a
fresh
,
and
to
exexpose
him
vnto
reproch
,
which
is
the
propertie
of
the
reprobate
,
not
of
the
Elect.
Of
the
latter
kinde
of
sinning
the
Epistle
to
the
Hebrewes
speaketh
,
not
of
the
former
;
therevpon
cap.
10
,
he
speaeketh
expreslie
,
By
how
greater
punishment
shal
be
vexed
thinke
yea
,
who
trampeleth
vnder
foote
the
Sonne
of
GOD
,
and
doth
recompe
the
bloud
of
the
Testament
as
a
thing
prophane
,
by
which
he
was
sanetified
,
and
doth
despight
the
spirit
of
grace
.
Hee
speaketh
of
the
same
relapse
whereof
hee
treated
cap.
6.
Of
the
former
the
Apostle
,
1.
Ioh.
2.
speaketh
,
If
any
man
sinne
,
we
haue
an
aduocate
with
the
Father
.
These
things
Musculus
.
Philip
Melancthon
,
to
omit
other
most
euident
places
of
this
point
,
in
other
Tomes
,
I
will
onelie
recite
such
thinges
as
he
writ
in
his
last
exposition
vpon
the
first
epistle
to
the
Corinthians
.
cap.
10.
vpon
these
words
.
But
God
is
faithfull
,
&c.
hee
proposeth
this
question
in
this
form
:
But
seing
so
many
being
ouercome
of
Satan
and
their
owne
frailtie
,
doe
runne
headlong
into
their
owne
ruine
;
for
example
,
the
greatest
part
of
the
people
in
the
wildernesse
;
and
the
Parable
of
the
Sower
.
cap.
13.
Matthew
.
doth
signifie
most
men
to
fall
away
from
God
:
How
can
this
agree
with
these
words
,
seeing
such
a
multitude
is
not
preserued
?
To
this
Question
hee
returneth
answere
in
these
words
;
I
answer
:
In
the
church
there
haue
alwaies
beene
two
parts
;
one
,
hauing
beginning
of
feare
and
saith
,
which
though
they
be
infirme
,
yet
haue
they
exercises
of
repentance
and
invocation
,
and
doe
retaine
the
feare
of
God
,
and
faith
,
Of
this
part
that
is
spoken
,
To
him
that
hath
shal
be
giuen
:
also
,
Psalme
.
144.
The
Lord
is
nigh
to
all
them
that
call
vpon
him
in
verity
:
againe
,
How
much
more
will
your
heauenly
Father
giue
his
holy
Spirit
to
them
that
aske
him
?
againe
.
Esai
.
66.
To
whome
shal
I
haue
respect
,
but
to
the
contrite
in
spirit
,
and
that
tremble
at
my
word
?
the
other
part
is
secure
without
the
exercises
of
repentance
rnd
invocation
,
besotted
with
pleasures
,
or
admiration
and
confidence
of
their
owne
wisdome
and
iustice
;
as
Saul
,
Achitophel
,
Absalom
,
and
infinite
others
.
These
are
ouercome
of
Satan
,
for
that
they
want
the
feare
of
GOD
,
they
know
not
their
owne
infirmity
,
they
are
without
remorse
,
and
doe
not
desire
helpe
from
God
.
In
this
place
Philip
first
propoundeth
the
Question
of
such
as
are
so
tempted
in
the
Church
,
that
they
fall
into
sinne
,
as
many
did
amongst
the
Corinthians
:
therefore
here
is
no
mention
but
of
them
who
do
fall
into
sinne
.
These
hee
doth
diuide
into
two
parts
;
and
in
the
second
sort
he
saith
are
such
as
do
sinne
in
securitie
without
the
exercises
of
repentance
,
and
here
hee
onely
citeth
and
remembreth
such
as
we
know
were
Reprobates
,
Saul
,
Achitophel
,
Absolon
,
who
he
also
saith
were
ouercome
of
the
Diuell
.
Therefore
it
is
apparant
,
that
the
Elect
are
not
contained
vnder
this
second
ranke
:
therefore
of
necessitie
they
are
recompted
vnder
the
first
sort
.
For
it
is
without
all
doubt
,
that
vnder
the
name
of
these
two
parts
,
he
purposed
to
vnderstand
the
Elect
and
Reprobate
:
but
in
this
his
old
age
he
willingly
did
forbeare
from
the
names
of
the
Elect
and
Reprobate
.
Of
the
former
rank
,
that
is
,
of
the
Elect
,
hee
teacheth
this
to
bee
the
propertie
,
and
(
that
)
in
perpetuitie
,
That
although
it
be
weake
,
and
of
frailtie
doth
fall
into
sinne
,
yet
doth
it
retaine
the
exercises
of
repentance
and
invocation
,
the
feare
of
God
,
and
faith
,
according
to
that
saying
;
To
him
that
hath
shal
be
giuen
.
Who
doth
not
see
here
that
D.
Philip
was
of
this
determination
;
the
Elect
,
although
by
frailetie
they
sell
into
some
sinnes
,
yet
alwaies
to
retaine
faith
and
the
feare
of
God
:
And
why
?
for
that
as
hee
had
taught
before
,
the
Elect
,
amongst
which
was
Dauid
,
are
not
tempted
but
with
temptation
after
the
manner
of
men
.
Now
humane
temptation
,
for
that
it
is
without
contempt
of
the
Word
,
doth
retaine
the
Word
,
and
therefore
faith
.
For
humane
temptation
,
as
Philip
defineth
it
,
is
doubtfulnesse
or
error
,
or
a
fall
,
arising
of
humaine
infirmitie
,
and
not
with
such
a
confirmed
outrage
that
the
mind
is
become
Epicureall
,
or
that
there
is
an
accesse
of
persequuting
the
knowne
Truth
,
or
hatred
of
God
,
as
was
the
fall
of
Dauid
,
of
whome
he
saith
expressely
thus
;
very
lamentable
was
the
fall
of
Dauid
,
and
Satan
did
not
lightly
assalt
him
,
yet
could
not
hee
driue
him
to
an
Epicureal
contempt
of
God
,
or
hatred
,
as
he
forced
Saul
.
If
he
did
not
contemn
or
hate
God
,
therefore
he
did
retaine
the
feare
of
God
,
and
loue
,
and
so
faith
in
him
.
Seeing
then
that
all
the
Elect
are
assalted
with
this
humaine
temptation
,
it
followeth
out
of
the
sentence
of
D.
Philip
▪
That
all
the
Elect
can
neuer
be
drawne
into
contempt
or
hatred
of
God
,
and
therefore
to
retaine
the
feare
of
God
,
and
faith
.
Brentius
in
Ioh.
17.
homil.
34.
We
haue
declared
(
saith
he
)
what
fruits
they
doe
produce
,
who
abide
in
CHRIST
IESVS
our
true
and
onely
Sauiour
.
Now
let
vs
explane
what
bee
the
discommodities
of
such
as
doe
not
abide
in
CHRIST
,
that
he
who
is
not
excited
by
profit
to
seeke
and
retaine
Christ
,
may
bee
prouoked
by
the
damages
and
incommodites
of
the
contemners
,
and
forsakers
of
him
,
If
any
(
saith
he
)
doth
not
abide
in
me
,
he
is
cast
out
as
a
branch
,
and
withereth
,
and
they
gather
it
,
and
cast
it
into
the
fire
and
burne
it
.
That
these
things
may
truly
be
vnderstood
,
it
must
be
knowne
who
is
hee
that
doth
not
remaine
in
Christ
.
And
first
,
he
abideth
not
in
Christ
,
who
falleth
away
to
Iudaism
or
Tu●cisme
.
This
is
a
grose
kinde
of
defection
from
Christ
:
which
not
onely
the
godly
,
but
also
euen
the
wise
of
this
world
hold
in
detestation
.
Againe
,
hee
doth
not
abide
in
Christ
;
who
although
hee
glorie
of
Christ
,
and
doth
seeme
to
acknowledge
him
,
yet
hee
putteth
confidence
in
the
merits
of
his
works
;
of
which
sort
are
Popish
shauelings
,
Monkes
,
and
Hypocrites
in
Christianisme
.
For
wee
are
in
Baptisme
espoused
to
Christ
vpon
this
condition
That
wee
should
acknowledge
him
the
only
and
alone
Sauiour
,
and
purger
of
our
sinnes
.
But
if
any
not
content
with
this
onely
and
alone
Redeemer
,
doth
thinke
that
euen
himselfe
by
his
owne
iustice
can
expiate
sinnes
,
and
pacifie
God
,
hee
doth
uiolate
his
faith
giuen
to
Christ
;
and
fall
away
from
Christ
.
So
Paul
doth
accuse
the
Galathians
of
defection
from
Christ
.
Whosoeuer
of
you
(
saith
he
)
are
instified
by
the
Law
,
are
fallen
from
grace
.
Lastly
,
he
doth
not
abide
in
Christ
,
who
while
hee
doth
acknowledge
the
name
of
Christ
,
doth
leade
a
lewd
life
,
walketh
according
to
the
flesh
,
and
is
a
seruant
to
sinne
.
For
it
cannot
bee
,
that
Christ
should
abide
in
him
who
sinneth
against
his
conscience
,
and
doth
giue
ouer
himselfe
as
captiue
to
the
lusts
of
the
flesh
:
for
if
Christ
abide
not
in
him
,
how
can
he
abide
in
Christ
?
Iohn
saith
,
He
that
saith
I
know
him
,
and
doth
not
keep
his
commandements
is
a
lier
,
and
the
truth
is
not
in
him
:
againe
,
If
any
shall
say
,
I
loue
God
,
and
hateth
his
brother
,
he
is
a
lier
:
and
Paul
,
If
any
do
not
prouide
for
his
,
and
chiefly
his
h●ushould
,
he
hath
denied
the
faith
,
and
is
worse
then
an
infidell
.
It
is
therefore
manifest
,
that
such
as
leade
a
godlesse
life
,
though
they
bragge
of
the
name
of
Christ
,
yet
they
doe
not
abide
in
Christ
.
What
then
shall
become
of
such
as
doe
not
continue
in
Christ
?
Verily
the
selfe-same
thing
as
is
woont
to
befall
the
branches
not
abiding
in
the
Vine
:
for
they
being
cut
off
from
the
Vine
,
are
cast
out
,
and
being
withered
they
are
gathered
into
bundels
,
and
throwne
into
the
fire
,
to
burne
;
neither
are
they
fit
for
any
other
vse
but
to
feed
the
fire
.
These
things
Brentius
.
Heere
I
doe
finde
three
rankes
of
men
;
Apostats
,
Hypocrites
,
and
licentious
liuers
,
or
notoriouslie
wicked
.
The
fourth
,
which
is
of
the
Saints
,
that
is
of
such
as
which
neither
in
perfidie
doe
reuolt
from
the
faith
of
Christ
to
Iudaisme
or
Turcisme
,
neither
doe
repose
their
confidence
,
either
to
tall
or
in
part
,
in
their
owne
merits
,
but
fully
and
entirely
in
sole
Christ
alone
,
neither
yet
either
lead
a
wicked
life
,
or
giue
ouer
themselues
captiues
to
sinne
,
but
rather
studie
for
sanctitie
of
life
,
and
resist
sinne
:
And
although
,
while
they
walke
aright
,
they
doe
slip
and
offend
sometime
,
yet
neuer
doe
they
either
loue
sinne
,
or
commit
sinne
with
a
full
consent
of
will
,
or
perseuere
in
sinne
.
Therefore
hee
either
holdeth
opinion
,
that
men
truly
holy
,
and
truely
beleeuing
in
Christ
doe
alwaies
remaine
in
Christ
;
and
therefore
neuer
to
fall
vtterly
from
faith
and
from
Christ
;
or
if
he
thinke
that
euen
the
very
Saints
can
fall
from
Christ
,
then
did
hee
not
recompt
all
sorts
of
such
men
as
doe
not
abide
in
Christ
:
or
finally
,
if
hee
will
haue
euen
this
same
kinde
that
is
of
the
Saints
,
to
be
comprised
in
any
of
the
three
former
,
hee
hath
done
great
iniurie
to
the
Saints
,
that
he
hath
not
distinguished
them
,
and
seuered
them
by
some
markes
,
from
those
most
vile
sorts
of
men
.
But
it
is
most
probable
,
that
such
a
man
would
either
make
no
difference
be
tweene
the
Saints
and
those
three
conditions
of
men
,
Apostles
,
Hypocrites
,
and
notoriously
wicked
;
or
in
that
his
distribution
not
to
comprehend
all
the
kindes
of
such
,
as
doe
not
continue
in
Christ
.
Therfore
it
followeth
according
to
that
partition
of
D.
Brentius
,
that
this
fourth
ranke
of
men
,
that
is
,
of
the
Saints
,
seeing
it
differeth
from
these
three
in
qualitie
of
faith
and
life
,
that
they
in
like
sort
differ
herein
,
That
wheras
they
do
not
abide
in
Christ
;
theso
doe
neuer
fall
from
Christ
.
The
same
Brentius
in
Ioh.
6.
homil
.
56.
Vpon
these
words
,
No
man
●an
come
to
mee
except
my
Father
draw
him
.
Iesus
Christ
(
faith
he
)
is
the
book
of
the
life
celestial
,
into
which
whosoeuer
is
enrolled
by
faith
,
there
is
no
doubt
but
that
hee
is
written
in
the
very
heart
of
God
,
and
appertaineth
to
the
Congregation
of
the
heauenly
Citizens
.
But
thou
saist
,
I
doe
feare
least
either
my
faith
bee
not
sincere
,
or
that
at
last
it
willanguish
:
What
?
Doest
thou
thinke
that
God
will
either
breake
a
bruised
Reede
,
or
quench
the
smoking
Flaxe
?
The
Mother
doth
not
reiect
her
infant
,
either
as
yet
tender
in
age
,
or
weake
by
sicknes
,
but
rather
with
so
much
a
greater
care
doth
cherish
it
,
by
how
much
more
extreame
the
sicknes
hath
been
.
And
should
God
the
Father
be
harder
then
a
Mother
in
Mankinde
against
him
,
though
weake
in
faith
,
to
whom
hee
hath
promised
in
his
Sonne
Christ
all
clemencie
?
Thou
knowest
not
the
tenour
of
that
saying
;
whereunto
it
tendeth
,
Lord
,
I
beleeus
,
help
mine
vnbeliefe
.
Therefore
it
is
not
to
bee
feared
lest
God
cast
thee
off
for
thy
feeble
faith
,
but
rather
diligence
to
be
giuen
by
the
continuall
exercise
of
the
word
,
prayer
,
and
obedience
,
that
Faith
by
the
efficacy
of
the
Spirit
principally
may
more
and
more
be
augmented
.
But
what
is
this
that
thou
art
careful
of
thy
perseuerance
,
in
faith
?
Do
thou
thy
office
in
perseuerance
,
the
rest
God
wil
care
for
.
Dost
thou
not
know
,
that
he
is
faithfull
,
who
wil
not
suff●r
vs
to
be
tempted
aboue
our
strength
?
but
will
giue
an
euasion
together
with
the
temptation
,
that
we
may
beare
it
?
My
sheep
(
saith
Christ
)
do●
heare
my
voice
,
and
I
know
them
,
and
they
follow
me
,
and
I
giue
vnto
them
●ternall
life
;
they
shall
neuer
perish
,
neither
shal
any
man
take
them
out
of
my
hards
.
Thou
now
verily
art
made
a
sheep
of
Christ
,
who
knowest
Christ
by
faith
;
why
therefore
doest
thou
fear
least
any
should
take
thee
out
of
the
hand
of
Christ
?
Thou
canst
not
doubt
of
the
will
of
Christ
,
testified
through
out
the
Gospell
.
But
happily
thou
doubtest
of
his
power
:
but
hee
addeth
in
the
next
words
,
The
Father
which
gaue
them
me
is
greater
then
all
;
and
no
man
can
take
them
out
of
my
fathers
hands
.
What
thinkest
thou
Christs
petition
to
be
frustrate
and
fruitlesse
?
I
pray
not
onely
for
them
(
saith
hee
)
but
for
them
also
that
shall
beleeue
in
mee
through
their
pre●ching
,
that
they
all
may
be
one
,
as
thou
father
in
mee
,
and
I
in
the●
.
But
likewise
Paul
saith
:
I
am
perswaded
that
neither
death
nor
life
,
neither
Angels
,
nor
Principali●ies
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
heigth
,
nor
depth
,
nor
any
other
creature
,
can
seperate
vs
from
the
loue
of
God
,
wherewith
God
embraceth
vs
in
Christ
Iesus
our
Lord
.
Heare
also
that
of
the
Prophet
:
The
mountaines
shall
bee
shalen
,
and
the
hils
tremble
,
but
my
mercie
shall
not
depant
from
thee
,
and
the
couenant
of
my
peace
shall
not
bee
moued
,
saith
thy
mercifull
Lord
.
Wherefore
,
it
is
to
bee
compted
infallibly
certaine
,
that
God
who
hath
giuen
to
thee
his
Sonne
,
and
by
whom
thou
hast
receiued
faith
,
will
also
prouide
,
that
thou
shalt
also
retaine
this
his
Sonne
euen
in
the
middest
of
death
,
or
(
that
I
may
speake
more
rightly
)
thou
rather
be
retained
&
conserued
by
him
.
These
things
Brentius
.
Who
may
not
here
perceiue
the
scope
of
Brentiu●
to
haue
been
,
That
whosoeuer
doth
perceiue
himselfe
to
bee
endued
with
true
faith
in
Christ
,
hee
should
not
further
make
doubt
of
his
eternall
saluation
▪
And
that
hee
may
attaine
vnto
this
,
hee
remoueth
a
double
feare
,
which
do
weaken
this
certaintie
.
The
first
feare
is
,
lest
the
Lord
cast
vs
off
,
for
that
our
faith
is
faint
and
infirme
.
This
he
taketh
away
by
the
promise
in
Es●i
,
That
the
Lord
will
not
quench
smoking
Falxe
.
The
other
feare
,
lest
our
faith
at
last
should
faile
,
&
that
wee
should
not
perseuere
in
faith
.
This
feare
he
expelleth
by
many
arguments
.
First
,
for
that
God
is
faithfull
,
who
will
not
suffer
vs
to
bee
tempted
aboue
our
strength
.
1.
Cor.
10.
Secondly
,
that
Christ
will
not
permit
any
of
his
sheepe
to
bee
taken
out
of
his
hands
,
Ioh.
10.
Thirdly
,
that
the
prayer
of
Christ
is
effectuall
,
wherein
he
maketh
request
for
all
that
shal
beleeue
in
him
,
and
therefore
euen
hath
obtained
to
them
all
,
That
as
Hee
and
the
Father
are
alwaies
one
;
so
they
should
abide
one
in
Christ
Iesu
for
euer
.
And
this
is
perseuerance
,
Fourthly
,
hee
confirmeth
vs
in
this
certaintie
of
perseuerance
in
the
faith
;
first
,
by
the
example
of
the
Apostle
,
Rom.
8.
That
nothing
can
separate
the
Elect
from
Christ
;
againe
by
the
promise
in
Esai
,
cap.
54.
That
Gods
mercie
shall
neuer
depart
from
the
Elect.
Finally
,
hee
concludeth
,
That
we
ought
to
bee
most
certain
of
our
perseuerance
,
for
that
God
the
Father
who
gaue
vs
his
Sonne
,
and
did
effect
,
that
wee
by
faith
should
receiue
him
,
will
euen
altogether
take
care
that
wee
may
perpetually
retaine
him
;
or
(
rather
)
that
we
may
be
retained
of
him
,
to
wit
,
in
faith
and
in
himselfe
,
and
be
also
conserued
.
Wherefore
,
if
no
doubt
is
to
bee
made
of
the
beleeuers
and
Saints
,
according
to
the
determination
of
D.
Brentius
,
touching
their
perseuerance
in
Christ
and
in
faith
,
and
therefore
of
their
eternall
saluation
,
and
(
that
)
for
the
promises
of
God
which
hee
related
concerning
this
point
,
and
for
the
prayer
of
Christ
,
which
hee
saith
was
effectuall
;
it
is
manifest
,
that
such
as
are
truely
Saints
,
and
true
beleeuers
,
will
perseuere
in
faith
and
in
Christ
,
and
therefore
cannot
vtterly
fall
away
from
faith
and
from
Christ
,
and
(
that
)
for
the
promise
of
God
and
the
prayer
of
Christ
,
as
my
Position
voucheth
.
There
bee
(
in
a
manner
)
infinite
testimonies
in
the
writings
of
this
learned
man
,
for
the
perseuerance
of
Saints
,
and
certaintie
of
saluation
.
I
will
only
adde
herevnto
one
more
.
Vpon
Iob.
10.
homil.
81.
vpon
those
words
,
No
man
shall
take
them
out
of
my
hand
;
What
(
saith
hee
)
should
I
speake
of
Death
?
Is
this
of
such
power
,
that
it
can
take
from
Christ
his
sheepe
?
But
as
Death
could
not
detaine
Christ
in
his
power
;
so
neither
can
it
withhold
such
as
beleeue
in
Christ
.
I
will
speake
that
which
is
more
;
No
sinne
is
so
great
,
that
it
can
separate
a
sheepe
of
Christ
from
his
shepheard
.
For
this
Shepheard
hath
ransomed
all
sinnes
:
and
the
grace
of
God
which
Christ
hath
purchased
,
is
greater
then
the
sinne
which
made
alienation
betweene
God
and
man
.
For
,
where
sinne
(
saith
St.
Paul
)
did
abound
,
there
did
grace
more
abound
;
that
as
sinne
reigned
in
death
,
so
also
grace
might
re●gne
by
righteousnes
to
life
eternall
by
Iesus
Christ
.
What
then
?
Shall
we
sinne
,
because
sinne
cannot
take
away
Christ
from
the
sheepe
of
Christ
?
surely
nothing
lesse
to
be
done
then
to
sinne
.
For
such
as
are
truely
the
sheepe
of
Christ
,
they
are
so
much
more
watchfull
from
committing
sinne
,
the
more
fully
they
acknowledge
sinne
to
bee
done
away
by
Christ
;
for
they
doe
reioyce
by
all
manner
of
meanes
to
testifie
their
gratitude
of
minde
to
Christ-wards
,
and
to
conserue
his
louing
kindnes
.
Therefore
Gratitude
is
declared
to
Christ-wards
by
obedience
of
righteousnes
towards
Christ
.
These
things
Brentius
.
I
haue
named
only
the
principall
Doctors
of
Germanie
;
for
I
suppose
their
testimonie
to
bee
more
then
sufficient
to
ratifie
my
sentence
,
touching
the
perseuerance
of
the
Saints
in
faith
:
but
if
yee
require
more
testimonies
,
I
will
produce
them
most
willingly
for
I
haue
many
of
them
in
a
readines
.
Concerning
forraine
testimonies
,
I
spare
to
speake
at
this
present
,
for
that
in
a
case
so
certaine
and
perspicuous
,
I
haue
no
need
of
their
suffrages
with
vs
Germains
.
Lately
also
in
that
most
famous
Vniuersitie
of
Marpurge
,
besides
other
positions
,
this
also
was
discussed
,
defended
,
and
confirmed
,
and
(
in
testimony
of
the
approbation
thereof
)
was
with
other
thinges
committed
to
the
Presse
and
diuulged
,
which
is
set
downe
Numb.
14.
and
is
thus
put
downe
verbatim
,
Into
whom
(
scilicet
Christ
)
if
any
be
once
truly
ingraffed
,
he
,
for
that
neither
the
spouse
doth
cast
him
out
,
neither
can
any
take
him
out
of
the
shepheards
hand
,
of
necessity
he
must
be
both
certaine
of
his
saluation
,
neither
at
any
time
can
he
vtterly
be
pluckt
away
either
from
this
coniunction
with
the
Spouse
,
or
can
totally
fall
away
from
his
Shepheard
.
Ioh.
6.
&
10.
Now
paetermitting
the
testimonies
of
many
others
I
wil
only
anexe
touching
this
matter
,
the
iudgement
of
D.
Hesh●sius
himselfe
:
and
that
I
doe
for
iust
causes
,
whereof
the
least
is
not
this
,
That
yee
may
vnderstand
that
I
was
most
wrongfully
accused
both
by
word
and
writing
of
my
Colleagues
,
both
with
you
and
all
the
Cittizens
,
of
a
greeuous
offence
committed
against
the
Augustane
Confession
;
Because
I
taught
,
That
the
Elect
being
once
indued
with
a
true
faith
in
Christ
,
can
neuer
againe
vtterly
fall
away
from
faith
and
from
Christ
.
Surely
D.
Heshusius
▪
doth
not
giue
place
to
D.
M.
in
the
defence
of
the
Augustane
Confession
.
And
whereas
Heshusius
hath
taught
,
written
,
and
published
,
the
selfe
same
things
of
the
pers●uerance
of
the
Saints
,
which
I
also
taught
in
your
School
▪
it
followeth
that
either
Heshusius
himselfe
also
did
write
against
the
Augustane
,
Confession
,
or
that
D.
M.
did
not
vnderstand
it
;
and
therfore
in
his
ignorance
did
both
condemne
me
vniustly
,
as
also
disturbe
the
whole
citty
.
Heshusius
his
wordes
;
De
s●ruo
arbitrio
,
published
An.
1562.
are
these
▪
Quartus
gradus
&c.
The
fourth
degree
of
the
operation
of
the
Spirit
,
is
the
perfection
of
saluation
,
or
the
gift
of
perseuerance
,
whereby
wee
persist
constantly
in
the
faith
,
that
certaine
saluation
may
be
attained
:
for
not
all
who
are
illuminated
by
the
word
,
and
haue
tasted
the
first
fruits
of
faith
,
do
retaine
this
saluation
giuen
them
,
but
many
again
do
cast
off
faith
,
shake
off
the
holy
Spirit
,
and
fall
from
grace
as
Christ
saith
,
Their
latter
end
is
worse
then
their
beginning
.
Luo.
11.
This
is
therfore
a
peculiar
benefit
of
the
holy
Spirit
which
be
falleth
the
Elect
alone
;
That
they
are
so
established
in
faith
,
as
that
they
cannot
fall
away
from
it
.
And
in
this
operation
of
the
holy
Spirit
,
as
there
is
no
merit
of
ours
;
so
is
there
no
cooperation
.
For
it
doth
depend
on
Gods
sole
mercy
and
vnsearchable
Election
.
For
it
is
not
of
him
that
willeth
,
nor
of
him
that
runneth
,
but
of
God
that
sheweth
mercy
,
And
Phillip
2.
it
is
said
,
It
is
God
that
worketh
in
vs
both
the
will
and
the
deed
,
that
is
that
we
persist
in
faith
,
.
And
Philip.
1.
I
am
content
,
that
he
who
hath
begun
a
good
worke
in
you
,
wil
finish
it
vntil
the
day
of
Iesus
Christ
.
Ier.
32.
I
wil
giue
my
feare
into
their
hearts
,
that
they
shal
not
depart
from
me
.
Which
testimonies
do
clearly
euince
that
perseuerance
(
of
whom
Christ
speaketh
;
he
that
continueth
vnto
the
end
shal
be
saued
)
to
be
a
meere
and
free
gift
of
God
,
and
the
worke
of
the
sole
holy
Spirit
perfecting
the
same
in
the
Elect.
These
thinges
Hee
:
then
which
nothing
can
be
spoken
more
holy
and
apparant
.
Would
to
God
our
did
vnderstand
this
doctrine
.
Now
heare
your selues
in
your
Confession
An.
Domini
1539.
art.
7.
This
sole
and
onely
Mediatour
hath
taken
away
our
sinnes
,
reconciled
vs
to
his
father
,
hath
imparted
to
all
them
the
holy
Spirit
and
Regeneration
,
whom
the
Father
hath
giuen
vnto
him
,
and
such
as
heare
his
word
.
This
Regeneration
together
with
all
the
merits
of
Christ
,
the
holy
Spirit
inspireth
into
the
hearts
of
the
faithfull
,
&
doth
conserue
it
vnto
the
end
.
Let
the
word
of
conseruation
be
obserued
;
if
the
holy
Spirit
in
the
Elect
do
conserue
Regeneration
vnto
the
end
,
and
(
that
)
for
the
merits
of
Christ
,
who
hath
obtained
both
of
them
vnto
vs
;
And
Regeneration
cannot
bee
preserued
,
vnlesse
faith
also
be
withall
conserued
:
Therefore
the
Elect
cannot
,
being
now
regenerate
,
and
by
faith
,
in
graffed
into
Christ
,
vtterly
fall
away
from
faith
and
from
Christ
;
and
(
that
)
for
the
praier
and
merits
of
Christ
.
Now
the
conclusion
of
that
your
confession
is
thus
put
downe
word
for
word
;
Whatsoeuer
is
repugnant
to
that
which
is
now
spoken
,
wee
acknowledge
to
be
erroneous
and
false
,
and
therefore
worthily
to
bee
renounced
:
But
that
doctrine
diametrically
is
repugnant
,
Whereby
it
is
denied
,
That
in
the
Elect
(
regenerate
)
regeneration
once
begun
cannot
by
the
Holy
Spirit
be
conserued
vnto
the
end
;
and
therefore
also
that
assertion
,
That
the
Regenerate
can
loose
,
&
that
many
of
them
indeed
haue
lost
and
doe
loose
the
Spirit
of
Regeneration
.
Therfore
what
to
iudge
of
this
Position
,
and
how
to
determine
,
you
vnderstand
.
Moreouer
of
the
saith
specially
of
Dauid
and
Peter
,
which
two
principally
and
by
name
were
most
cruelly
buffeted
by
my
friends
,
what
I
think
that
yee
haue
explained
amongst
my
Actes
,
to
wit
,
in
the
answers
to
all
the
Arguments
of
my
Aduersaries
,
The
summe
is
this
:
So
farre
as
can
be
gathered
both
out
of
the
sacred
Scriptures
,
and
Fathers
,
and
the
most
worthy
Doctors
of
our
Age
,
Neither
of
them
,
when
they
sinned
,
did
totally
loose
faith
,
and
vtterly
fall
from
the
grace
of
God
;
And
the
reason
is
:
For
neither
,
of
them
did
sinne
of
purposed
malice
;
God
preseruing
both
of
them
from
the
sinne
of
that
qualitie
,
and
continuing
his
feare
and
faith
in
both
of
them
.
Which
from
hence
specially
appeareth
:
for
that
both
of
them
did
so
repent
,
as
that
neither
of
them
did
againe
returne
to
the
sinnes
of
the
same
kind
.
But
besides
the
general
testimonies
produced
,
and
arguments
,
we
might
also
alleadge
some
few
else
of
the
constant
faith
of
both
of
them
,
if
formerly
we
had
not
produced
more
then
were
necessary
.
Of
Peter
there
is
a
primary
place
,
Luc
,
22.
I
haue
praied
for
thee
Peter
,
that
thy
faith
faile
not
.
Tertul.
de
fuga
.
pa.
540
doth
otherwise
teach
of
Peters
faith
;
That
it
was
battered
by
Satan
,
but
yet
protected
by
God
at
the
intercession
of
his
Sonne
:
[
a
](A15859-e28940-b)
a
Aug.
To.
7.
de
corrept.
&
gratia
.
c.
1●
.
de
omni
sideli
qui
super
Petrum
ipsum
aedisicatus
est
,
intelligendam
docet
.
Mota
fuit
sides
Petri
,
sed
non
amota
.
Robur
sidei
concussum
,
sed
non
excussum
.
To.
4.
lib.
83.
quoest
.
c.
8.
col.
1334.
Cum
rogaret
ne
deficeret
sides
eius
,
quid
aliud
〈◊〉
gauit
,
nisi
vt
haberet
iust
de
liber
fortis
.
in●ictis
.
per
seuerantis
volun●atem
.
Item
.
Quid
●irogauit
nisipers●ueran
vsque
in
finem
.
Chrisost.
in
Mat.
26.
hom.
88.
nondefi●●re
,
id
est
,
non
cuanescere
.
Idem
in
Ezech.
To.
2.
hom.
15.
col.
218.
Cum
negauit
Christum
,
suit
scuherba
,
cuius
viriditaserat
in
mente
,
quauit
ipsa
herba
valde
flexibilis
pede
conculcare●ur
●imoris
.
Augustine
also
other-wise
.
To.
7.
de
.
cor●
:
&
gratia
.
c.
6.
Christ
did
pray
for
Peters
preseuerance
vnto
the
end
ca.
7.
Peters
faith
failed
not
,
for
that
Christ
obtained
to
him
a
most
strong
and
inuincible
will
to
perseuer
.
Chrisostome
other-wise
,
who
.
To.
2.
in
Matthew
.
cap.
26.
homil.
3.
saith
:
Christ
did
pray
for
Peter
,
not
that
hee
should
not
deny
him
,
but
that
by
his
denial
his
faith
shold
not
vanish
.
Theophilact
other-wise
in
Luk.
22.
who
saith
:
That
Peter
was
shaken
for
a
time
,
yet
hee
retained
the
seedes
of
faith
:
And
although
by
the
blast
of
the
Tempter
the
leaues
were
blowne
downe
,
yet
the
root
liued
.
Gregorie
the
first
otherwise
in
Iob.
34.
where
hee
saith
,
That
Peter
fell
vpon
infirmity
,
therefore
the
strength
of
his
faith
was
battered
(
as
one
would
say
)
but
yet
not
demolished
:
and
that
God
,
whom
he
denied
in
voice
,
he
retained
in
hart
.
Bernard
otherwise
,
lib.
de
natura
,
&
dignitate
amoris
diuini
cap.
6.
who
saith
;
That
Peter
,
when
hee
sinned
,
did
not
yet
loose
charity
,
when
hee
lied
in
word
that
hee
was
not
hee
,
whose
he
was
totally
in
heart
.
Lut.
likewise
,
otherwise
To
5.
in
cua
.
Ioh.
cap.
17.
And
Bucer
vpon
Ioh.
cap.
6.
sect.
5.
in
epist.
ad
.
Ro.
c.
7
,
where
he
teacheth
directly
contrary
both
of
Peter
and
Dauid
,
to
that
which
my
Aduerseries
blunder
out
,
as
also
(
before
Bucer
)
Bernard
had
taught
of
them
both
.
lib.
de
dig
.
amoris
.
cap.
6.
The
same
plamely
Bucer
deliuereth
of
them
both
,
nay
of
all
the
Elect
,
regenerate
by
the
Spirit
of
God
.
Psalme
.
1.
and
Psalme
51.
Like-wise
in
libro
do
reconciliatione
Ecclesiarum
.
Art
de
Iustif.
And
(
which
is
more
)
Philip.
himselfe
,
in
1.
Cor.
10.
where
he
maketh
great
difference
between
the
sinnes
of
Saul
and
Dauid
,
and
denieth
that
Satan
entered
into
the
hart
of
Dauid
,
as
of
Saul
,
or
that
the
word
was
taken
out
of
his
heart
,
as
of
Sauls
:
He
saith
also
,
that
Satan
did
grieuously
assalt
‛
Dauid
,
but
could
neuer
draw
him
to
Epicureall
contempt
,
or
hatred
of
God
,
as
he
brought
Saul
.
How
then
are
not
some
ashamed
to
aequalize
the
sinne
of
Peter
to
the
sinne
of
Iudas
;
and
Dauids
sinne
to
Sauls
wickednesse
?
and
to
crie
out
clamorously
,
as
well
the
one
as
the
other
to
haue
lost
faith
totally
?
Now
also
(
most
excellent
Worthies
)
what
my
faith
and
confession
is
touching
the
perseuerance
of
the
Saints
in
the
faith
,
abundantly
,
and
(
as
I
hope
)
apparantly
yee
haue
mine
explanation
.
Blessed
be
God
.
SVNRDY
POSITIONS
OVT
OF
THE
PRAELECtions
of
ZANCHIVS
,
which
were
carped
at
by
his
Aduersaries
;
accordingly
as
hee
was
en●●ined
by
his
Reuerend
Masters
to
exhibit
a
summe
of
them
.
The
whole
Treatise
of
the
Book
of
Life
is
distinguished
into
these
Positions
.
A
BOOKE
is
not
ascribed
to
God
,
but
onely
Metaphorically
,
and
it
is
nothing
else
but
an
eternall
,
certaine
,
and
firme
Decree
,
and
Praescience
in
God
,
for
all
such
things
:
which
either
he
or
wee
are
intending
to
doe
.
2
Three
Bookes
by
Metaphor
are
attributed
to
God
:
One
is
,
wherein
all
men
and
their
names
were
written
,
yea
euen
before
they
were
borne
.
And
this
is
nothing
else
but
the
Praescience
,
wherby
God
from
all
aeternitie
did
foresee
all
men
whom
he
did
purpose
to
create
,
their
names
and
actions
,
whereof
in
Psal.
139.
and
appertaineth
to
Gods
prouidence
:
so
that
it
may
be
called
the
Booke
of
Gods
prouidence
.
The
next
is
that
wherein
are
written
all
men
which
are
born
and
Aug.
de
●iu
.
del.
20.
c.
14
their
actions
,
that
euery
one
according
to
their
actions
may
likewise
be
iudged
,
whereof
Apoc.
20.
And
this
belongeth
to
the
generall
iudgment
of
God
:
so
that
it
may
rightly
be
termed
the
Booke
of
the
general
iudgement
.
And
this
is
nothing
else
,
but
the
knowledge
or
remembrance
which
God
hath
of
all
such
things
as
each
one
hath
,
or
doth
doe
;
that
according
to
the
things
hee
hath
done
euery
one
may
be
iudged
.
The
third
Booke
is
that
,
wherein
all
that
truely
belong
to
life
eternall
were
written
from
all
aeternitie
,
that
is
,
were
fore knowne
and
praedestinate
.
And
this
is
nothing
else
,
but
that
aeternall
and
certaine
Praescience
of
God
,
and
Praedestination
of
al
them
,
whom
God
hath
decreed
aeternally
Aug.
ib.
c.
15.
Non
Deum
isle
liber
coinmemora●sed
Praedestination●m
significat
.
by
Christ
to
preserue
to
life
euerlasting
whervpon
as
in
the
Scriptures
it
is
called
the
Booke
of
Life
;
so
also
it
may
be
termed
the
Booke
of
Praedestination
.
3
Although
by
the
name
of
the
Booke
of
Life
,
the
Holy
Scripture
and
Law
of
God
be
vnderstood
;
vs
Eeeles
.
24
for
that
it
giueth
precepts
appertaining
to
life
:
sometime
also
that
good
and
temporarie
opinion
which
the
Church
holdeth
of
Hypocrites
,
while
they
abide
in
the
faith
of
Christ
,
as
though
they
likewise
did
belong
to
life
aeternall
,
is
called
vsually
the
Booke
of
Life
:
yet
properly
the
Booke
of
Life
is
that
certaine
and
eternall
Praedestination
,
wherein
all
,
who
shall
be
saued
4
Such
as
were
once
written
in
this
Booke
of
Life
,
they
can
neuer
bee
blotted
out
;
Or
such
as
are
Praedestinate
to
life
aeternall
,
can
neuer
from
thence
be
reiected
into
death
aeternall
.
5
Some
(
to
wit
Hypocrites
)
are
Axiomes
which
w●re
propounded
touching
the
Booke
of
life
,
to
bee
disputed
vpon
in
the
Schooles
.
THE
Booke
of
life
that
Diuine
purpo
wherein
all
a●e
written
to
aeternall
life
,
to
be
possessed
for
Christs
sake
,
whom
from
euerlasting
God
hath
adopted
to
himselfe
for
his
sonnes
.
2
Whosoeuer
are
written
in
this
Booke
,
are
called
effectually
iustified
,
sanctified
,
and
of
necessitie
to
be
glorified
.
3
Such
as
are
once
enrolled
in
this
Booke
,
can
neuer
bee
againe
blotted
out
.
4
Whosoeuer
beeing
called
to
the
Gospell
beleeueth
in
Christ
,
ought
to
beleeue
that
himselfe
is
written
in
the
Booke
of
Life
,
together
with
al
other
the
Saints
from
all
aeternitie
.
5
And
therefore
hee
ought
,
relying
vpon
this
confidence
,
in
sanctitie
of
this
present
life
,
goe
out
industruously
to
that
glorious
life
to
come
,
in
a
right
course
by
the
way
of
good
workes
.
6
For
whosoeuer
of
vs
are
recorded
in
the
Booke
of
life
,
wee
are
no
lesse
designed
to
follow
sanctity
and
doe
good
workes
,
then
to
attaine
life
it selfe
.
The
Treatise
of
Grace
standeth
vpon
these
branches
.
THE
fiue
degrees
of
our
saluation
are
gathered
out
of
the
wordes
of
the
Prophet
Esai
.
4.
First
,
The
grace
of
God
eternall
in
Christ
,
whereby
alone
hee
was
mooued
to
praedestinate
and
saue
vs
.
Secondly
,
Praedestination
it selfe
,
or
our
conscription
to
life
eternall
.
Thirdly
,
Our
effectuall
Vocation
to
Christ
and
Holinesse
.
Fourthly
,
Iustification
or
remission
of
sinnes
,
and
our
washing
from
filthinesse
,
after
which
followeth
sanctification
,
and
reformation
.
Fiftly
,
the
continuall
guidance
of
God
,
after
which
followeth
euerlasting
peace
,
life
,
glorification
.
2
So
it
is
called
grace
,
for
it
is
Aug.
●p.
ad
Sextum
praesq●ter
.
&
de
natura
&
gratia
.
c.
4.
freely
giuen
.
And
this
Etymologie
doth
belong
to
Gods
graces
,
That
they
are
freely
giuen
.
3
Grace
is
diuided
into
Grace
which
is
not
onely
freely
giuen
,
but
also
maketh
acceptable
to
God
;
and
into
that
Grace
,
which
indeed
is
freely
giuen
,
but
doth
not
make
acceptable
to
God
:
for
which
cause
that
is
called
of
the
Schoolemen
,
Grace
making
gratefull
:
but
this
;
Grace
freely
giuen
.
4
Grace
making
gratefull
,
is
properly
the
euerlasting
fauour
of
God
,
and
free
beneuolence
;
wherwith
he
hath
loued
vs
in
Christ
,
and
whereby
he
was
onely
moued
to
elect
vs
vnto
aeternall
life
,
redeeme
,
call
,
iustifie
,
glorifie
.
5
This
Grace
making
vs
acceptable
,
or
the
free
loue
and
fauour
of
God
to
vs
ward
,
is
in
God
himselfe
;
in
vs
onely
the
knowledge
&
sense
thereof
.
6
There
is
indeed
a
double
loue
of
God
;
one
generall
,
whereby
hee
loueth
all
his
creatures
,
euen
the
very
wicked
,
to
wit
,
in
that
he
willeth
and
doth
well
to
all
:
of
which
Sapient
.
11.
Another
speciall
,
wherwith
he
loueth
the
Elect
only
to
aeternall
saluation
;
of
which
Rom.
9.
Iacob
I
haue
loued
;
and
euery
where
in
scripture
,
Yet
properly
the
Grace
of
God
is
taken
for
the
free
loue
of
God
toward
the
Elect.
7
This
Grace
was
giuen
vs
before
all
aeternitie
,
by
which
he
loued
vs
from
all
beginnings
;
but
made
manifest
in
time
,
partly
,
when
hee
promised
,
but
then
specially
when
hee
did
actually
exhibit
Christ
,
2.
Tim.
2.
8
This
Grace
that
maketh
vs
acceptable
,
is
the
fountaine
&
cause
of
all
other
graces
,
and
benefits
of
God
.
9
The
Graces
likewise
of
Faith
,
Regeneration
,
Hope
,
and
Loue
,
are
re●●ed
Graces
making
acceptable
;
but
improperly
and
secondarily
;
For
they
are
effects
of
that
primarie
and
aeternall
Grace
.
10
But
the
Grace
of
prophecying
,
of
speaking
with
tongues
,
and
others
,
whereof
1.
Cor.
12.
are
euen
the
effects
of
that
first
and
aeternall
grace
,
and
they
tend
to
the
saluation
of
the
Church
in
generall
,
but
not
the
saluation
alwaies
of
them
doe
they
appertaine
,
to
whom
they
are
giuen
.
11
These
Graces
,
for
that
they
doe
not
alwaies
make
for
the
saluation
of
them
to
whom
they
are
giuen
,
therefore
also
are
they
giuen
to
many
Reprobates
.
12
And
although
they
doe
not
make
for
the
saluation
of
the
Reprobate
to
whom
they
are
giuen
▪
yet
for
that
they
tend
to
effect
the
saluation
of
the
Elect
,
and
restauration
of
the
Saints
,
therefore
are
they
taken
to
be
effects
of
the
first
grace
▪
in
this
respect
,
that
they
doe
come
from
the
aeternal
&
free
loue
of
God
(
not
indeed
toward
the
Reprobate
)
but
towards
the
Elect
,
for
whose
saluation
they
are
communicated
.
13
Grace
in
the
first
and
proper
acception
,
that
is
,
the
aeternall
and
free
loue
and
fauour
of
God
,
is
the
beginning
,
consummation
,
and
end
of
our
saluation
,
from
whence
haue
and
doe
proceed
our
whole
saluation
,
and
whatsoeuer
make
for
our
saluation
.
14
That
,
from
whence
God
(
as
I
may
say
)
was
moued
to
elect
and
praedestinate
vs
vnto
life
aeternall
,
was
his
Grace
onely
,
or
his
good
will
towards
vs
,
and
good
pleasure
and
loue
.
As
for
the
last
and
principall
end
,
it
was
his
Glorie
,
to
wit
,
That
his
Goodnes
,
Mercie
,
and
dustice
might
bee
manifested
,
and
so
glorified
.
The
Apostle
doth
deliuer
both
of
them
Ephe.
1.
He
hath
chosen
vs
in
Christ
,
in
himselfe
,
according
to
the
good
pleasure
of
his
will
,
(
this
is
the
first
)
to
the
praise
of
the
glorie
of
his
grace
.
This
is
the
second
.
)
15
Our
saluation
is
totally
of
Grace
.
And
because
of
grace
,
therefore
it
is
certaine
;
and
,
because
certaine
,
therefore
ought
we
,
beeing
freed
from
all
feare
and
doubtfulnes
(
or
trembling
)
with
a
cheerefull
heart
and
ioyfull
conscience
,
continually
giue
thankes
to
such
an
Heauenly
Father
in
Christ
,
beleeue
in
him
,
hope
in
him
,
call
vpon
him
,
loue
him
,
conforme
our selues
to
his
will
,
studie
to
accomplish
his
commandements
,
and
to
prepare
our
mindes
to
endure
al
torments
for
his
Names
sake
;
and
to
say
with
Dauid
,
What
shall
I
render
to
the
Lord
for
the
b●nefits
he
ha●h
done
vnto
me
?
I
wil
receiue
the
cup
of
saluation
,
and
call
vpon
the
Name
of
the
Lord
.
The
Treatise
of
the
Praedestination
of
the
Saints
,
is
seuered
into
these
speciall
heads
.
THE
loue
,
whereby
GOD
loueth
all
things
,
euen
the
wicked
,
is
different
from
that
whereby
he
hath
so
loued
some
from
all
aeternitie
,
as
that
also
hee
hath
praedestinated
them
to
life
aeternall
.
2
Of
all
men
which
euer
were
,
are
,
or
shall
be
,
fallen
into
the
pit
of
sinne
,
some
God
hath
taken
vp
,
some
left
therein
,
and
therefore
did
decree
to
deliuer
some
,
and
other
to
relinquish
there
.
And
this
is
Election
and
Reprobation
.
3
The
Praescience
of
God
is
taken
sometime
for
that
knowledge
,
wherby
God
from
euerlasting
in
generall
did
know
as
well
such
things
as
some
admitted
that
is
sinne
,
as
also
what
himselfe
would
doe
,
whether
in
the
Elect
or
in
the
Reprobate
,
or
in
other
creatures
.
Thus
both
in
Fathers
and
Schoolemen
:
somtime
for
that
knowledge
,
wherby
specially
some
,
that
is
,
the
Elect
,
hee
did
with
affection
of
loue
,
foreknow
as
his
,
that
loued
them
from
aeternitie
;
as
Rom.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
11.
God
hath
not
reiected
his
people
(
quam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
hee
foreknow
;
or
it
is
taken
for
Praedestination
it selfe
.
4
Praedestination
is
a
part
of
his
Prouidence
;
and
both
(
according
to
the
Schoolemen
)
is
onely
of
such
things
which
God
himselfe
doth
and
will
doe
.
But
Prouidence
is
extended
to
all
things
;
and
Praedestination
restrained
to
creatures
endued
with
reason
;
although
sometime
(
in
the
Fathers
)
Praedestination
is
taken
for
Prouidence
,
and
so
it
is
extended
abusiuely
to
al
things
.
5
To
Praedestinate
(
in
the
Latine
tong
)
is
in
the
beginning
to
deliberate
before-hand
,
determine
,
resolue
with
thy selfe
,
to
doe
a
thing
before
thou
doest
it
:
againe
,
to
purpose
before
,
and
to
appoint
and
direct
before-hand
,
of
some
thing
to
a
certaine
end
:
Also
amongst
the
Graecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
to
define
before
thou
doest
any
thing
what
thou
wilt
doe
,
then
,
to
determine
euery
thing
before
it
bee
done
to
the
certaine
end
and
vse
thereof
.
And
Moses
the
Hebrue
,
in
the
Holy
Bookes
,
that
which
the
Septuagint
doe
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
hath
(
Habhde●
)
which
signifieth
to
separate
to
a
certaine
vse
one
thing
from
all
other
things
.
As
when
the
Lord
from
the
corrupt
Masse
of
all
other
people
did
select
,
separate
and
diuide
his
owne
people
Israel
to
the
true
worship
and
true
Religion
.
6
This
name
of
Praedestination
may
,
if
wee
respect
the
signification
thereof
generally
,
bee
extended
to
all
creatures
,
euen
vnreasonable
,
nay
also
without
life
.
But
in
the
Fathers
it
is
onely
of
Men
and
Angels
,
both
of
euill
and
good
:
but
in
the
Scriptures
this
name
is
onely
vsed
touching
the
Elect
;
Therefore
they
onely
are
said
properly
to
bee
praedestinate
.
7
Therefore
the
definition
of
Praedestination
is
Triple
;
one
most
generall
,
comprising
all
creatures
;
another
generall
,
extending
it selfe
to
all
men
;
the
last
speciall
,
pertaining
onely
to
the
Elect.
8
The
first
Praedestination
is
that
aeternall
and
immutable
Decree
of
God
,
whereby
hee
hath
deputed
and
ordained
euery
thing
before
it
was
created
,
to
his
certaine
both
vse
and
end
.
9
The
next
Praedestination
is
that
aeternall
and
immutable
decree
of
God
,
whereby
hee
hath
from
all
aeternitie
determined
with
himselfe
;
first
,
both
to
create
all
men
,
then
to
permit
them
to
fall
into
sinne
,
and
runne
headlong
into
death
;
then
some
of
them
to
vouchsafe
in
Christ
freely
both
of
his
grace
and
of
life
aeternalll
;
but
others
not
to
dignifie
with
this
grace
,
but
with
●●
tanas
both
to
smite
with
blindnes
and
to
indurate
,
at
also
to
destroy
aeternally
:
and
(
that
)
for
this
end
,
That
both
in
theone
sort
his
diuine
goodnesse
and
mercie
,
and
in
the
other
his
diuine
power
and
iustice
may
be
declared
;
and
so
God
in
all
may
be
glorified
.
10
The
third
,
that
is
the
Praedestination
of
the
Saints
,
is
that
aeternall
and
immutable
Decree
of
God
,
whereby
,
without
any
merits
of
men
,
hee
hath
with
himselfe
determined
some
certaine
men
beeing
brought
in
due
time
into
this
life
,
&
fallen
together
with
others
by
the
worke
of
the
Diuell
into
sinne
and
11
God
knoweth
nothing
or
willeth
now
,
which
he
hath
not
also
knowne
from
aeternitie
,
and
(
likewise
)
willed
.
Therefore
Praedestination
is
aeternall
.
12
The
aeternall
and
simple
will
of
God
is
immutable
.
Herevpon
that
,
Rom.
11.
The
gifts
and
calling
of
God
is
without
Repentance
.
Therefore
Praedestination
is
vnchangeable
.
13
No
man
is
the
efficient
cause
of
his
owne
Praedestination
;
but
14
Sinne
,
in
respect
of
God
,
doth
not
fall
out
by
change
,
but
by
the
diuine
counsell
,
because
by
the
diuine
and
(
that
)
voluntarie
permission
:
neither
yet
is
Sinne
the
effect
of
diuine
Praedestination
,
or
of
God
;
because
the
malice
of
Sinne
,
or
of
the
sinner
,
is
not
of
God
.
Therefore
none
can
be
said
to
haue
been
Praedestinate
of
God
to
Sinne
,
as
it
is
Sinne.
.
15
Permission
,
and
(
that
)
voluntarie
,
whereby
God
permitteth
sinne
,
is
a
worke
of
God
,
and
therefore
good
;
but
sinne
permitted
,
as
it
is
sinne
,
is
not
a
worke
of
God
,
but
partly
of
Satan
,
partly
of
Man
.
16
All
men
are
Praedestinate
;
some
to
life
,
some
to
death
,
aeternall
.
17
Without
Christ
none
can
either
bee
praedestinate
to
life
aeternall
,
or
effectually
called
;
or
truely
iustified
;
or
eternally
glorified
.
18
Whosoeuer
are
praedestinate
to
life
euerlasting
as
to
the
end
,
are
also
Praedestinate
to
the
due
meanes
by
which
it
is
receiued
:
Faith
therfore
,
the
workes
of
faith
,
and
perseuerance
in
faith
;
or
the
beginning
,
progresse
,
and
consummation
of
Saluation
,
all
are
effects
of
Praedestination
.
19
God
,
whereas
hee
could
,
yet
would
hee
not
,
vouchsafe
all
men
confusedly
the
grace
of
Praedestination
aeternall
:
20
God
doth
be-blind
,
harden
,
and
destroy
some
;
therefore
them
to
make
blind
,
harden
,
destroy
,
hee
decreed
eternally
.
21
The
finall
and
principall
end
,
both
of
the
reprobation
of
some
,
and
election
of
other
some
,
is
Gods
glorie
;
which
both
in
the
reiection
of
the
wicked
,
and
election
of
the
godly
,
doth
shine
plentifully
.
22
To
bee
created
and
suffered
to
fall
into
sinne
,
and
into
death
,
are
effects
of
Praedestination
,
common
to
the
Elect
and
Reprobate
:
but
to
be
enriched
with
grace
,
faith
,
workes
,
perseuerance
of
faith
,
and
finally
life
eternall
,
are
effects
proper
to
the
Predestination
of
the
Elect
;
but
to
bee
forsaken
in
their
sinnes
perpetually
,
to
bee
blinded
,
hardned
and
finally
damned
,
are
effects
of
Reprobation
,
proper
to
the
wicked
.
23
This
argumentation
,
a
posteriori
,
that
is
(
from
the
effect
)
God
created
men
,
then
did
voluntarily
permit
them
to
fall
into
sinne
,
and
by
sinne
to
run
headlong
into
death
;
finally
of
them
some
he
deliuereth
,
and
saueth
from
thence
by
Christ
mercifully
;
others
in
their
sinnes
hee
forsaketh
most
iustly
,
blindeth
,
damneth
:
but
both
he
doth
to
&
for
his
glory
.
Therefore
God
from
aeternity
hath
decreed
to
doe
all
these
things
)
is
not
a
sophistication
but
a
demonstration
.
And
this
is
the
praedestination
of
the
Godly
and
vngodly
.
None
is
praedestinate
to
aeternal
life
conditionally
,
if
he
do
belieue
,
if
he
obserue
the
Law
:
but
whosoeuer
are
praedestinate
therevnto
,
are
absolutely
and
simply
praedestinate
,
so
that
euen
they
therefore
,
do
beleeue
and
keepe
the
Law
,
because
as
to
life
,
so
also
they
are
praedestinate
to
beleeue
and
obserue
the
Law
.
25
The
Elect
only
attaine
true
&
iustifying
faith
:
but
the
Reprobate
,
although
they
seeme
to
beleeue
for
a
time
,
yet
their
faith
is
not
true
,
but
temporary
,
and
therefore
hypocriticall
.
26
Whatsoeuer
good
the
Saintes
haueor
do
,
they
therefore
haue
and
do
it
,
because
for
the
enioying
and
acting
thereof
they
were
from
aeternity
freely
praedestinate
.
Therefore
the
beginning
of
Saluation
,
that
is
,
faith
;
and
the
proceeding
,
that
is
,
good
workes
;
and
the
end
that
is
finall
perseuerance
,
and
plenary
possession
of
Life
eternall
,
are
free
effects
of
diuine
praedestination
,
or
of
God
praedestinating
.
Wherfore
neither
Faith
,
nor
good
workes
,
can
be
the
cause
of
predestination
,
seeing
the
Apostle
saith
not
,
Hee
h●th
'
chosen
vs
(
because
we
would
bee
holy
)
but
that
we
should
be
holy
;
Neither
therefore
did
I
obtaine
mercy
(
for
that
I
would
be
faithfull
)
but
that
I
might
be
fathfull
.
27
It
is
no
impiety
to
say
;
The
Reprobate
therefore
not
to
beleeue
,
not
to
repent
,
not
to
obserue
the
Law
,
because
they
were
praedestinate
not
to
beleeue
,
not
to
repent
,
not
to
keepe
the
Law
;
seeing
the
Lord
thus
speaketh
,
Therefore
ye
do
not
beleeue
because
yee
are
not
of
my
flock
:
Againe
,
Therfore
ye
do
not
heare
because
ye
are
not
of
God
.
28
Nay
it
is
not
impiety
to
say
,
the
Reprobate
do
therefore
the
works
which
are
euil
,
in
the
Reprobate
,
because
they
were
praedestinate
to
do
them
;
seing
the
holy
Spirit
doth
teach
this
in
the
Scriptures
;
Acts.
2.
4.
29
Neither
Praedestination
,
nor
God
,
can
be
said
to
be
the
cause
of
the
sinnes
which
wicked
men
do
commit
;
or
that
God
did
praedestinate
the
wicked
to
sinne
;
both
for
that
the
warfare
whereby
wicked
men
do
sinne
is
not
of
God
,
but
of
Satan
;
as
also
for
that
God
hath
praedestinate
none
to
sinnes
,
as
they
be
sinnes
,
but
onely
as
they
be
either
actions
in
themselues
,
and
therfore
not
euill
,
or
punishments
of
sinne
.
30
Rather
therefore
the
wicked
in
doing
these
things
do
sinne
,
to
the
doing
whereof
they
are
praedestinate
of
God
;
because
the
workes
of
God
,
otherwise
in
themselues
good
,
they
doe
infect
with
the
naughtinesse
of
their
fleshly
mind
.
31
Therefore
the
proper
efficient
cause
of
sinne
,
is
that
home-bred
infidelity
and
mallice
in
men
.
32
In
euery
sinne
there
be
two
thinges
;
The
worke
which
is
done
,
or
at
leastwise
the
action
either
internall
or
externall
;
and
the
naughtinesse
of
the
sinner
,
by
which
it
is
effected
that
the
work
or
action
is
made
sinne
.
The
worke
of
God
(
for
he
worketh
all
in
all
)
but
the
euil
in
no
wise
.
In
that
therfore
the
wicked
doe
that
worke
they
haue
it
of
God
,
and
of
Gods
praedestination
;
but
in
that
by
doing
they
sinne
,
through
their
owne
naughtines
,
neither
is
that
of
God
,
nor
haue
they
it
of
Gods
praedestination
,
33
The
effects
of
the
grace
of
God
in
the
Elect
:
first
Redemption
from
sinne
and
death
by
the
blood
of
Christ
:
the
second
effectuall
calling
by
the
holy
spirit
to
the
participation
of
this
Redemption
.
The
third
and
therefore
an
actuall
separation
from
the
filthines
of
other
men
of
the
world
:
The
fourth
a
reall
incision
into
Christ
:
and
therefore
the
fift
iustification
by
faith
:
the
sixt
,
Regeneration
:
the
seauenth
true
sanctification
to
do
the
acceptable
will
of
God
:
the
eight
Remission
of
daily
sinnes
:
the
ninth
the
presence
34
Although
God
praedestinating
be
not
vnder
time
,
yet
men
praedestinated
are
vnder
time
.
Wherefore
seeing
the
holy
Spirit
perpetually
in
the
Scriptures
saith
;
that
God
hath
praedestinated
vs
,
and
that
before
the
world
was
made
,
and
not
to
praedestinate
we
do
duly
conclude
,
That
Praedestination
was
determined
from
all
aeternity
.
35
Praedestination
is
aeternal
;
wherfore
we
which
were
elected
from
aeternity
,
haue
been
deare
and
acceptable
to
God
.
36
Praedestination
is
vnchangeable
;
therfore
the
saluation
of
the
Elect
is
most
certaine
,
and
they
can
neuer
perish
.
37
Some
certaine
men
are
praedestinate
to
life
,
and
not
all
;
therefore
is
the
number
of
the
Elect
certaine
;
which
can
neither
be
increased
or
diminished
.
38.
The
praedestination
of
Saints
is
totally
free
:
and
the
Saints
are
praedestinate
to
life
,
to
faith
,
to
all
the
giftes
of
God
,
without
any
their
merits
either
past
,
or
to
come
,
and
without
any
[
a
](A15859-e30900-b)
a
Ioh.
6.
Que
verbo
p●rp●ndens
Aug.
contra
2.
●p.
Pelrg
.
lib.
1
c.
19.
Christum
dicere
traxerit
no
duxerit●cur
?
n●
vllam
nostram
praecedere
crea
ansus
voluntatem
aut
meri●um
Quis
ènim
●rabi●
siv●
.
lebat
?
et
●amèn
nemo
venit
nist
velit
,
trahitur
mi●is
modis
vt
v●lit
,
ab
illo
qui
nouit
intùs
in
hominum
co●dibus
operari
,
●òn
vt
homines
v●lentes
credant
sed
v●
volent●s
ex
nolen●ibus
siant
Zanch
ex
Augustino
.
good
vse
of
free
will
,
finally
,
without
any
cause
in
them
besides
the
wil
of
God
.
39.
Our
saluation
is
more
safe
and
certaine
in
the
hand
of
God
then
in
our
handes
.
40
Such
as
are
praedestinate
vnto
life
aeternall
,
to
them
also
are
praedestinate
good
works
wherein
they
may
walke
;
therefore
none
of
the
Elect
being
of
yeares
from
hence
go
to
heauen
without
the
study
of
good
workes
.
41
Wherefore
they
do
admit
a
fallacy
of
diuision
,
who
thus
reason
:
If
I
bee
praedestinate
to
Saluation
,
I
shall
also
bee
saued
without
good
workes
.
42
But
on
the
contrary
,
the
Sonnes
of
God
do
thus
conclude
:
I
am
praedestinate
to
life
aeternall
,
therefore
I
must
walke
in
good
workes
;
for
that
to
them
who
are
praedestinate
to
life
,
good
workes
are
praedestinate
wherein
they
must
walke
.
43
Whosoeuer
doth
discerne
in
himselfe
the
effects
of
Predestination
,
that
is
,
that
he
feeleth
himself
effectually
called
,
iustified
endued
with
faith
and
care
of
good
workes
,
hee
ought
most
certainely
to
perswade
himselfe
that
hee
is
of
the
number
of
the
Praedestinate
,
44
For
there
be
two
waies
,
wherby
the
Elect
are
made
certaine
that
they
are
predestinate
to
life
eternall
.
The
first
is
a
priori
,
of
from
the
cause
:
this
is
the
goodnesse
grace
,
and
loue
of
God
shed
a
●ro●d
in
our
hearts
,
or
the
Spirit
of
God
,
which
beareth
testimony
to
our
spirits
,
That
wee
are
the
sonnes
of
GOD
:
of
which
way
,
Rom.
8.
The
other
is
a
posteriori
,
or
from
the
effects
of
Predestination
and
grace
;
which
are
vocation
,
iustification
,
and
study
of
good
workes
:
of
which
way
,
2
▪
Pet.
1.
45
By
this
note
are
truely
distinguished
the
Elect
from
the
Reprobate
;
for
that
the
Elect
being
now
regenerate
,
continually
haters
of
sinne
,
do
walke
in
the
study
of
good
works
;
and
so
walk
,
as
though
somtime
in
walking
they
doe
fall
into
sinne
,
yet
are
they
cautelous
before
hand
lest
they
should
fall
,
and
afterward
lest
they
persist
in
their
fal
,
and
so
with
whole
heart
and
whole
will
they
neuer
sinne
.
But
the
Reprobate
are
so
captiues
to
Sinne
and
Satan
,
and
to
his
concupiscences
,
(
as
to
royall
commandements
)
from
the
hart
,
and
alwaies
,
and
in
euery
place
to
their
power
they
are
obsequious
:
as
that
,
allthough
(
for
a
fit
)
they
appeare
to
beleiue
in
Christ
,
to
study
for
good
workes
,
and
so
to
bee
of
the
number
of
the
Elect
,
they
doe
neuer
in
sincerity
loue
the
Law
of
GOD
,
they
neuor
truely
doe
hate
sinne
.
The
Discourse
touching
the
blinding
of
the
Wicked
,
consisteth
of
these
Propositions
.
THat
God
doth
indurate
,
2
But
he
doth
onely
harden
the
Reprobate
,
not
the
Elect.
3
And
although
hee
doth
at
last
forsake
all
the
Reprobate
,
and
depriue
them
of
his
light
,
and
so
(
after
a
sort
)
make
blind
,
and
indurate
al
,
yet
is
God
said
in
the
Holy
writ
to
beblind
and
indurate
with
this
kind
of
excaecation
,
(
of
which
Esai
and
Moses
in
Exodus
,
and
the
Apostle
.
Rom.
1.
9.
)
not
all
,
but
onely
some
notorious
wicked
and
obstinate
ones
.
4
The
finall
cause
why
God
doth
beblind
such
Reprobates
as
he
doth
make
blind
,
is
three-fold
.
The
first
is
,
for
that
they
for
their
praecedent
wickednesse
(
as
iustice
requireth
)
should
be
punished
with
other
sins
.
The
next
,
that
the
Elect
by
their
example
might
learne
to
feare
God
,
and
not
rebelliously
to
lift
vp
the
heele
against
the
Lord
.
The
third
,
that
the
irefull
displeasure
,
and
power
of
God
against
sinne
,
might
be
manifested
to
the
whole
world
,
and
so
hisname
celebrated
throughout
the
Earth
.
5
But
the
cause
,
by
which
God
is
after
a
sort
compelled
and
excited
to
strike
with
blindensse
the
wicked
,
is
double
.
One
is
the
very
impiety
of
the
wicked
,
and
specially
their
p●euishnesse
against
the
Lord
:
the
other
is
the
eternall
purpose
and
will
of
God
.
6
In
the
Question
How
GOD
7
Neither
is
it
true
to
say
,
That
God
beblindeth
by
the
sole
subtraction
of
his
grace
,
or
of
his
light
.
8
Neither
also
doth
it
suffice
to
say
,
That
God
maketh
blind
by
a
certaine
externall
action
of
his
:
but
indirectly
,
to
wit
,
by
obiecting
some
things
to
the
eyes
and
eares
of
the
Reprobate
,
by
which
,
whereas
they
should
be
illuminated
and
mollified
,
it
commeth
to
passe
,
by
their
owne
corruption
,
that
they
are
more
blinded
.
9
But
besides
those
externall
actions
,
whereby
hee
obiecteth
offences
to
the
wicked
,
hee
also
working
by
an
internall
action
,
and
that
admirable
,
and
most
iust
,
in
the
harts
of
the
wicked
,
for
the
executing
of
his
iust
iudgement
,
GOD
doth
be
blinde
and
harden
them
.
10
Moreouer
GOD
doth
that
sometime
indeed
by
him-selfe
,
and
11
Neither
yet
for
that
can
God
be
called
by
any
meanes
the
Author
of
euill
,
because
hee
is
alwaies
iust
,
and
doth
nothing
vniustly
,
neither
infuse
iniustice
into
any
.
12
For
although
GOD
on
the
one
side
doe
command
the
Reprobate
,
whome
hee
will
make
blinde
,
that
they
be
conuerted
and
repent
,
and
on
the
other
side
he
blindeth
&
indureth
them
,
so
that
they
doe
not
that
which
he
commandeth
by
the
outward
word
,
that
is
,
that
they
conuert
and
repent
,
as
appeareth
in
Pharao
:
yet
from
hence
it
followeth
not
that
God
doth
delude
the
Reprobate
:
for
he
is
alwaies
iust
,
he
doth
none
euill
,
neither
doth
hee
any
absurd
thing
.
13
Mans
wisedome
,
indeed
inferreth
this
of
the
praemises
;
but
it
is
not
to
be
heard
in
gods
iudgments
,
which
are
euen
deepnes
it selfe
.
But
we
follow
simply
the
word
of
God
.
14
Now
the
word
of
God
plainly
deliuereth
;
First
,
that
God
doth
great
depth
,
as
saith
the
Prophet
:
The
third
,
that
there
is
no
iniquitie
with
God
,
and
that
God
15
Wherefore
although
GOD
giue
some
into
a
reprobate
sense
,
to
doe
those
things
which
are
not
comely
,
yet
can
hee
not
,
nor
ought
not
to
bee
termed
the
Author
of
sinne
properly
;
because
the
cause
of
sinne
doth
reside
perpetually
in
men
,
to
wit
,
the
corruption
of
nature
,
or
concupiscence
of
the
flesh
,
which
Iohn
denieth
to
be
of
God
.
16
Blindnes
,
obduration
,
[
a
](A15859-e31460-b)
a
Copelli
non
est
●ogi
,
sed
induci
,
vt
Christus
,
&
tradi
,
vt
Apostolus
l●qui●ur
:
&
Augasus
est
verbo
per
Dei
potentia
pellendi
,
cötrà
Iulianum
Pelag.
l.
5.
c.
3.
Et
id●o
in
Oratione
dominica
dicimus
,
nè
inferas
nos
in
●●tationem
;
quod
idem
est
quod
imp●lli
Zanch.
impulsion
into
euill
desires
,
which
in
the
Scriptures
are
attributed
to
God
as
to
the
efficient
cause
,
may
be
considered
;
First
,
in
what
respect
they
are
sinnes
,
next
as
they
are
punishments
of
sins
past
;
Thirdly
,
as
they
are
causes
of
consequent
sinnes
.
But
to
punish
sinne
with
sin
is
the
worke
of
a
iust
Iudge
,
not
of
an
Author
of
sinne
.
Therefore
God
cannot
,
when
hee
blindeth
and
hardeneth
;
either
be
accused
of
iniustice
,
or
be
called
the
Author
of
sinne
.
17
God
is
alwaies
iust
;
therefore
hee
cannot
be
the
Author
of
an
vniust
thing
.
Now
euery
punishment
Ephes.
●
.
of
sinne
whatsoeuer
it
bee
,
is
both
iust
,
and
therefore
of
God
:
and
some
sinnes
are
punishments
also
of
sinnes
.
Therefore
such
as
are
punishments
of
sinnes
,
are
iust
,
and
God
is
the
Author
thereof
.
18
Some
medicines
cannot
so
cure
diseases
,
but
withall
in
some
sort
they
doe
hurt
the
bodies
of
the
sick
,
yet
not
therefore
is
the
Physition
at
any
hand
accused
as
Author
of
this
hurt
,
of
such
as
are
wise
,
but
rather
contrariwise
commended
as
cause
of
the
cure
:
And
the
reason
is
;
for
that
he
did
praescribe
the
remedie
for
this
end
,
not
to
harme
,
but
to
heale
.
Therefore
although
excaecation
&
induration
cannot
so
bee
punishments
of
sinnes
,
but
withall
they
must
bee
sinnes
and
causes
of
sinnes
;
yet
cannot
God
therefore
,
who
beblindeth
and
hardeneth
,
bee
accused
as
the
Author
of
sinne
,
but
commended
rather
as
a
reuenger
of
sinnes
:
for
that
in
making
blind
the
wicked
properly
,
he
doth
not
propose
properly
this
end
to
himselfe
,
that
they
should
commit
sinne
;
but
rather
this
end
,
that
hee
might
inflict
punishment
vpon
their
iniquities
.
19
By
the
Law
sinne
is
augmented
,
Rom.
7.
And
God
gaue
this
Law
:
yet
cannot
God
therefore
in
any
sort
bee
accounted
the
Author
of
the
sinne
increased
;
for
that
to
that
end
hee
gaue
not
his
Law
properly
,
That
by
it
Sinne
might
abound
;
but
rather
on
the
contrarie
,
That
by
it
,
it
should
not
onely
bee
acknowledged
but
also
restrained
.
Therefore
neither
in
that
hee
beblindeth
and
hardeneth
,
from
whence
are
sinnes
augmented
in
the
wicked
,
is
he
,
or
can
hee
bee
called
the
Author
of
sinnes
:
because
not
properly
that
they
may
bee
increased
,
but
rather
that
sinnes
may
bee
punished
,
God
doth
make
blind
and
indurate
.
20
Concupiscence
is
not
onely
sinne
,
but
cause
of
sinne
:
and
this
God
left
in
nature
;
and
would
haue
it
traduced
vpon
all
men
.
Neither
therefore
is
hee
called
the
Author
of
sinne
:
and
that
for
this
reason
,
for
that
hee
would
haue
it
deriued
vpon
all
posteritie
(
not
properly
as
it
is
sinne
,
and
cause
of
all
sinnes
)
but
onely
as
it
is
a
punishment
of
the
sinne
of
Adam
,
in
whom
all
haue
sinned
.
Therefore
neither
in
that
he
maketh
blind
or
hardeneth
,
can
hee
,
or
ought
hee
to
bee
called
the
Author
of
sinne
▪
for
that
hee
doth
not
beblind
or
indurate
properly
,
that
sinne
might
be
committed
,
but
onely
that
sinne
with
sinnes
might
be
punished
.
21
God
doth
make
blind
and
indurate
,
in
that
respect
excaecation
and
induration
are
the
punishments
of
sinne
.
For
whatsoeuer
God
doth
,
that
also
he
would
from
eternitie
and
decreed
to
doe
and
this
is
to
praedestinate
.
It
is
therefore
no
impietie
to
say
,
That
God
did
praedestinate
some
from
euerlasting
to
excaecation
and
obduration
,
not
as
they
be
sinnes
,
and
causes
of
sinnes
,
but
as
they
bee
punishments
of
sinne
.
22
There
is
a
double
Euill
,
of
fault
,
and
of
penaltie
;
and
there
is
an
Euill
of
fault
,
which
is
not
of
punishment
,
and
there
is
another
which
is
also
of
punishment
:
and
contrariwise
there
is
an
euill
of
punishment
which
is
not
of
sinne
,
and
another
so
of
punishment
,
as
it
is
also
of
sinne
.
23
To
the
Euill
of
sinne
,
simply
,
as
it
is
euill
of
fault
,
God
hath
praedestinate
none
;
yet
did
he
foresee
it
as
future
,
and
praeordaine
it
to
his
glorie
:
for
there
is
nothing
contingent
in
respect
of
God
.
24
God
hath
praedestinate
some
from
aeternitie
to
the
euill
of
punishment
,
which
in
no
wise
is
Euill
of
fault
;
or
which
is
not
sinne
,
but
onely
punishment
of
sinne
,
whether
this
bee
temporall
punishment
or
eternall
.
25
But
some
hee
predestinated
to
such
punishments
of
sinnes
,
which
likewise
are
both
sinnes
and
causes
of
sinne
,
but
not
as
they
are
sinnes
or
causes
of
sin
,
but
onely
as
they
are
punishments
thereof
.
26
A
double
end
why
GOD
should
beblind
some
,
and
praedestinate
them
to
excaecation
;
the
first
,
and
furthest
.
The
first
,
(
or
nearest
)
is
the
perdition
of
them
who
are
made
blind
:
the
last
,
is
the
glorie
of
God
himselfe
destroying
the
wicked
.
27
When
God
is
said
to
make
blind
and
indurate
,
wee
may
not
at
all
imagine
,
that
any
is
made
of
God
of
seeing
blind
,
or
of
soft
hard
,
(
for
none
is
made
euill
,
God
beeing
the
Author
)
but
these
Phrases
are
thus
to
be
vnderstood
,
That
God
of
them
whom
hee
findeth
blind
and
hardned
,
whereas
hee
illuminateth
and
mollifieth
some
of
them
by
his
grace
,
some
others
through
his
iust
iudgement
not
only
he
forsaketh
in
their
darknes
and
hardnes
,
but
also
doth
more
beblind
&
harden
them
,
that
he
may
punish
sinne
,
in
such
sort
as
before
is
spoken
.
28
Now
it
is
most
iust
,
that
God
,
whom
he
findeth
blind
and
hardened
by
their
owne
default
,
that
such
hee
should
more
and
more
beblind
and
harden
:
therefore
can
no
man
iustly
accuse
God
of
iniustice
,
that
he
beblindeth
them
.
A
summe
of
the
Treatise
,
concerning
the
Redemption
of
the
Church
by
Christ
,
and
the
certaintie
of
our
Praedestination
and
saluation
,
comprised
in
twenty
nine
Positions
.
TERRENE
,
(
or
earthly
)
Hierosoleme
was
a
Type
of
the
Church
of
Christ
;
and
such
things
as
most
ordinarily
fell
out
therin
,
were
figures
of
such
things
as
were
to
come
to
passe
in
the
Church
of
Christ
.
2
Therefore
the
deliuerance
of
Hierosoleme
,
accomplished
in
the
time
of
Esaias
,
whereof
Esai
.
9.
was
a
Type
of
the
Deliuerance
of
the
whole
Church
to
bee
made
by
Christ
.
3
As
in
that
Terrene
Hierusalem
there
were
grieuous
darknes
,
that
is
,
calamities
;
so
most
greeuous
are
the
darknesses
,
that
is
,
calamities
,
both
terrene
and
spirituall
,
into
which
partly
the
Church
of
God
did
fall
presently
after
the
sin
of
Adam
,
partly
wherewith
it
is
dayly
pressed
.
4
As
that
Hierusalem
by
the
Angell
of
the
Lord
through
the
great
power
of
God
found
deliuerance
,
insomuch
as
that
the
Prophet
saith
truely
,
To
the
people
●alking
in
darknes
hath
the
light
appeared
:
so
the
Church
of
God
by
Christ
was
in
part
once
deliuered
,
in
part
dayly
more
and
more
is
freed
from
her
darknesse
:
the
diuine
light
by
degrees
dispelling
the
darknesse
thereof
,
vntill
in
the
end
(
which
shall
bee
at
the
end
of
the
World
)
she●
bee
deliuered
from
all
aduersities
and
enemies
.
5
And
although
there
were
more
Israelites
which
were
besieged
of
the
enemies
then
Iewes
;
yet
not
they
but
onely
these
were
deliuered
:
so
though
there
bee
much
more
Reprobate
then
Elect
;
yet
the
Deliuerance
made
by
Christ
did
not
appertaine
to
the
Reprobate
,
but
to
the
Elect
;
so
that
the
Prophet
truely
admiring
spake
thus
,
Thou
hast
multiplyed
the
Nation
,
but
hast
not
encreased
the
ioy
.
6
For
Christ
,
according
to
the
purpose
of
his
Father
,
for
the
Elect
onely
,
that
is
,
for
those
who
according
to
the
eternall
Election
should
beleeue
in
him
,
was
borne
,
suffered
,
died
,
and
rose
againe
,
and
7
Moreouer
the
Redemption
of
the
Church
by
Christ
,
may
be
considered
after
foure
sorts
:
First
,
in
what
respect
she
is
totally
redeemed
before
the
Father
,
in
that
Christ
died
for
her
;
for
then
were
all
the
Elect
truely
redeemed
and
reconciled
to
God
:
Next
,
in
as
much
as
by
faith
shee
is
made
acquainted
and
partaker
of
this
Redemption
:
for
when
as
the
Elect
doe
yeeld
true
faith
to
the
Gospell
of
reconciliation
,
they
are
said
to
be
iustified
,
and
reconciled
to
God
,
to
wit
,
for
that
they
doe
vnderstand
,
receiue
and
embrace
the
reconciliation
perfected
by
Christ
:
Thirdly
,
in
as
much
as
the
Church
dayly
by
the
same
Christ
is
deliuered
more
and
more
from
enemies
continually
besetting
them
;
for
that
,
though
she
be
daily
oppugned
,
yet
neuer
for
all
that
,
through
Christs
defence
,
is
she
surprised
:
Lastly
,
in
as
much
as
all
enemies
being
vtterly
dispoiled
,
and
euen
death
it selfe
(
which
the
Apostle
calleth
the
last
enemie
)
so
it
shall
be
delivered
from
all
euils
,
as
that
it
shall
neuer
after
haue
any
encounter
with
any
kind
of
enemies
.
8
Now
the
principall
fruit
which
springeth
vp
in
the
hearts
of
the
faithfull
by
the
redemption
apprehended
,
is
true
and
solid
,
spirituall
and
aeternall
reioicing
before
God
:
of
which
the
Prophet
also
speaketh
,
They
shall
reioice
before
thee
,
as
men
in
haruest
.
9
For
the
matter
of
true
ioy
is
,
when
we
perceiue
by
faith
,
the
yoke
of
Sinne
,
Death
,
the
Law
,
Satan
,
the
World
,
wherewith
wee
were
oppressed
,
to
be
broken
asunder
by
Christ
.
10
For
none
either
by
their
strength
or
their
merit
hath
deliuered
themselues
from
the
yoke
of
the
seruitude
of
Sinne
,
Death
,
Satan
,
and
the
Law
,
but
Christ
onely
hath
deliuered
vs
.
Therefore
our
saluation
entirely
is
to
be
ascribed
vnto
Christ
alone
.
11
But
though
it
be
Christ
himselfe
which
hath
obtained
victorie
to
vs
(
without
vs
)
against
all
enemies
;
yet
can
we
not
bee
partakers
of
this
victorie
,
but
as
the
true
Israelites
in
the
voyage
against
the
Madianites
wee
carry
the
light
of
faith
in
our
hearts
,
and
haue
the
trumpet
thereof
,
to
wit
,
Confession
,
in
our
mouth
;
as
also
it
is
written
Ro.
10.
With
the
heart
we
beleeue
,
but
with
the
mouth
we
confesse
to
saluation
.
12
Furthermore
,
the
cause
of
mans
whole
Redemption
is
double
:
One
,
by
which
,
and
for
which
;
this
is
Christ
the
Mediatour
,
and
Christs
merits
:
The
other
efficiens
,
primarie
and
principall
;
that
is
both
the
aeternall
and
constant
loue
of
To
vs
a
child
is
giuen
,
to
vs
a
Sonne
is
borne
to
beare
the
rule
.
Of
the
second
hee
speaketh
,
The
zeale
of
the
Lord
of
Hostes
shall
doe
this
.
13
Christ
doth
beare
vppon
his
shoulders
the
whole
principalitie
,
and
burden
thereof
,
as
the
Prophet
teacheth
,
saying
:
Whose
gouernment
is
upon
his
sholders
.
Now
the
Kingdome
of
Christ
is
the
Church
of
the
Saints
:
therefore
all
wee
faithfull
ones
are
carried
vpon
his
shoulders
.
And
whom
Christ
hath
once
taken
vp
to
bee
borne
vpon
his
shoulders
,
them
hee
neuer
deiecteth
downe
from
off
his
shoulders
;
according
also
vnto
that
Iohn
cap.
17.
I
haue
kept
those
whom
thou
hast
giuen
mee
.
Therefore
our
saluation
is
secure
in
Christ
.
14
The
burdens
of
the
principality
or
Kingdome
of
Christ
,
are
our
sinnes
,
but
the
gouernment
with
all
his
burdens
is
vpon
his
shoulders
,
Therefore
Christ
doth
beare
the
sinnes
of
all
the
Elect
,
according
to
God
hath
put
vppon
him
the
iniquities
of
vs
all
.
15
If
the
gouernment
be
vpon
his
shoulders
,
Christ
therefore
himselfe
16
If
the
Church
be
the
Kingdome
of
Christ
,
therefore
the
Church
in
respect
of
her
Prince
is
a
Monarchy
and
hath
Christ
only
their
Monarch
,
And
hee
is
an
immortall
prince
,
and
doth
continually
gouerne
his
Monarchy
.
Therefore
the
Church
is
neuer
,
nor
can
be
without
an
Head
.
17
Hierusalem
,
that
is
the
Church
,
is
not
only
deliuered
by
Christ
,
but
also
for
Christ
:
and
that
into
two
sorts
,
first
because
for
the
merits
of
Christ
it
is
redeemed
and
deliuered
then
for
Christ
as
the
finall
cause
;
because
therefore
the
Church
is
deliuered
,
that
is
,
the
Kingdome
of
Christ
is
freed
from
the
handes
of
the
enemies
,
and
daily
more
and
more
inlarged
,
that
he
alone
at
last
himselfe
together
with
the
Father
;
may
enioy
it
in
Heauen
;
according
to
that
also
of
the
Apostle
,
1
Cor.
15.
Then
shall
he
giue
vp
the
Kingdome
of
God
againe
to
his
father
;
as
wee
also
on
the
other
side
shall
enioy
God
,
and
our
Prince
Christ
.
18
The
fountaine
and
originall
of
;
our
saluation
,
is
the
eternall
and
constant
Loue
of
God
to-vs-ward
;
aeternall
,
for
that
he
hath
loued
vs
to
life
aeternall
,
not
in
time
;
but
from
aeternity
before
we
were
borne
;
constant
,
for
that
whom
once
hee
hath
imbraced
with
that
his
eternal
loue
,
he
holdeth
on
to
loue
for
euer
.
And
so
Gods
loue
is
not
only
euerlasting
but
perpetuall
.
19
This
loue
of
God
is
the
fountaine
of
our
saluation
:
because
from
thence
it
commeth
to
passe
,
that
he
hath
praedestinate
vs
to
life
aeternall
in
Christ
;
that
he
sent
his
sonne
into
the
world
;
that
he
hath
called
vs
effectually
by
the
preaching
of
the
Gospel
;
that
hee
forgiueth
our
daily
sinnes
;
that
finally
hee
will
bestow
vppon
vs
fully
life
aeternall
.
20
The
loue
of
God
to-vs-ward
is
called
by
the
Prophet
,
Zeale
;
for
that
it
is
as
the
loue
of
the
husband
towards
his
wife
,
that
is
,
most
feruent
,
&
therefore
intermixed
with
carefulnes
and
dolour
:
with
carefulnes
least
any
aduersity
should
happen
to
the
thing
beloued
:
and
dolour
if
it
happen
.
21
Zeale
also
wherewith
God
also
is
zealous
;
that
is
,
feruently
loueth
his
owne
glory
,
is
the
cause
efficient
of
our
saluation
.
For
he
could
not
indure
,
that
ouer
and
besides
the
Reprobate
,
the
Elect
likewise
should
be
held
perpetually
as
Captiues
in
the
handes
of
Sathan
,
for
that
this
did
crosse
Gods
glory
.
Therefore
the
zeale
of
the
Lord
,
to
wit
,
wherby
he
hath
and
doth
loue
both
vs
and
his
owne
glory
so
ardently
,
hath
effected
this
,
that
is
,
was
the
cause
of
our
saluation
by
Christ
,
both
obtained
and
preserued
.
22
Saluation
and
life
aeternall
can
fall
to
none
,
but
to
such
as
are
elect
to
saluation
and
life
aeternall
.
Mat.
10.
25.
Rom.
8.
Therefore
none
can
be
ascertained
of
his
saluation
,
vnlesse
hee
be
made
certaine
of
his
aeternall
and
immutable
election
to
life
aeternall
.
23
Euery
one
is
bounden
certainly
to
beleeue
,
that
he
was
elected
vnto
saluation
and
life
eternall
in
Christ
by
God
,
before
the
world
was
made
,
which
is
at
large
demonstrated
in
cap
7.
of
this
Treatise
.
24
Now
that
euery
one
may
perswade
himselfe
hereof
,
there
bee
certaine
rules
deliuered
;
partly
a
priori
(
as
they
terme
it
)
or
from
the
causes
;
partly
a
posteriori
deduced
,
or
from
the
effects
:
And
this
is
also
handled
in
the
7.
cap.
of
his
Tractate
.
25
Chri●t
according
to
the
purpose
,
both
of
his
fathers
and
his
owne
will
,
neither
praied
nor
suffered
but
for
the
Elect
onely
:
which
is
prooued
fully
by
many
places
of
Scripture
.
26
None
can
bee
endued
with
true
faith
in
Christ
,
vnlesse
he
bee
elect
in
Christ
to
aeternall
saluation
,
as
is
by
many
places
of
Scripture
confirmed
cap.
7.
Whosoeuer
therfore
doth
feele
himselfe
enritched
with
true
faith
in
Christ
,
let
him
conclude
that
he
is
in
Christ
ordained
to
life
eternall
.
27
Whosoeuer
is
endued
with
a
true
and
liuely
faith
,
may
perceiue
and
doth
perceiue
that
he
truly
beleeueth
in
Christ
,
therfore
a
beleeuer
may
be
made
certaine
of
his
Election
to
life
aeternall
.
28
The
doctrine
of
Praedestination
:
As
to
the
Elect
nothing
is
more
soueraigne
,
so
to
the
Reprobate
by
their
owne
default
nothing
is
more
pernicious
.
For
although
they
take
offence
at
it
,
yet
for
the
others
sake
it
is
to
be
preached
.
29
Out
of
the
rich
treasures
of
Christ
▪
so
much
each
one
hath
and
possesseth
;
how
much
he
receiueth
and
draweth
out
by
faith
.
Whosoeuer
therefore
can
truly
beleeue
that
he
hath
been
elected
in
Christ
from
aeternity
,
vnto
life
euerlasting
,
hee
is
elected
.
The
Summe
of
the
fourth
Chapter
of
the
Tractate
touching
Christ
our
Aduocate
contained
in
foure
propositions
.
CHrist
is
the
Aduocate
of
the
Elect
onely
,
&
(
that
)
of
all
which
2
Christ
also
is
the
propitiation
onely
for
the
sinnes
of
the
Elect
of
Euseb.
Hist.
Ecelts
▪
l.
4.
c.
15.
the
whole
world
;
therefore
is
hee
their
aduocate
only
.
So
the
Church
of
Smyrna
to
al
the
parishes
of
Paul
saith
,
Christ
did
suffer
for
the
saluation
of
all
the
World
which
are
to
be
saued
:
but
the
Elect
only
are
saued
.
So
Ambros●
.
To.
2.
de
fide
ad
Gratianum
.
lib.
4.
c.
1.
If
thou
doest
not
beleeue
,
he
descended
not
for
thee
,
hee
suffered
not
for
thee
.
Therefore
he
suffered
onely
for
t●e
beleeuers
.
3
The
(
world
)
is
sometime
taken
for
the
whole
World
,
and
all
men
,
as
well
Elect
as
Reprobate
;
somtime
de
vocatione
Gentium
.
lib.
1.
c.
3.
doth
declare
by
examples
of
many
Scriptures
often-times
for
a
part
of
the
Earth
the
whole
Earth
,
for
a
part
of
the
World
the
whole
World
,
for
a
part
of
men
all
men
to
bee
nominated
;
and
this
as
well
touching
the
wicked
as
the
godly
.
Therefore
when
he
saith
,
that
Christ
is
the
propitiation
for
the
sinnes
of
the
whole
World
,
we
are
not
enforced
by
the
name
of
(
the
whole
World
)
to
vnderstand
vniuersally
all
men
.
4
There
is
a
difference
between
the
worke
of
our
redemption
,
and
the
force
(
or
fruit
)
of
our
redemption
:
for
the
first
is
once
done
;
the
other
is
eternall
,
extending
it selfe
as
well
to
them
which
were
from
the
beginning
of
the
World
,
euen
before
the
worke
of
our
redemption
was
accomplished
,
as
to
them
who
after
the
worke
of
our
redemption
effected
shal
be
to
the
end
of
World
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
properly
the
effecacy
of
redemption
&
propitiation
;
nothing
therefore
doth
let
,
but
that
Christ
hath
beene
and
is
perpetually
the
Attonement
for
the
sinnes
euen
of
them
which
were
elected
,
euen
from
the
beginning
of
the
world
.
The
Summary
of
the
Questions
,
whether
Remission
of
sinnes
,
once
obtained
,
can
againe
be
made
frustrate
;
comprised
in
fourteen
Conclusions
.
THE
whole
course
of
the
Gospell
is
contriued
in
this
summe
,
that
it
might
perswade
vs
which
beleeue
in
Christ
,
that
our
saluation
is
firme
&
constant
,
(
that
is
in
Christ
▪
)
If
therefore
any
shall
say
,
that
Remision
Ioh.
●
.
&
5.
M●
.
7.
&
16
Ro.
11.
of
sinnes
,
once
obtained
,
by
consequent
fals
can
bee
made
frustrate
in
the
Saints
,
hee
doth
ouerturne
the
whol
scope
the
Gospell
.
Esai
38.
44.
Mich.
7.
2
Onely
by
an
absolute
relapse
from
pietie
to
impietie
,
the
remission
of
sinnes
past
once
obtained
can
be
done
away
;
but
this
relapse
the
true
Saints
and
Elect
are
not
incident
vnto
.
Therfore
in
them
forgiuenes
of
sinnes
cannot
be
frustrate
.
3
In
the
Reprobate
true
Remission
of
sinne
●neuer
tooke
place
;
therefore
it
can
neuer
in
them
bee
frustrate
.
Wherefore
in
none
.
4
For
the
bloud
of
Christ
,
by
5
Neither
did
Christ
pray
vpon
earth
,
nor
now
mediate
in
Heauen
,
for
the
Reprobate
;
but
onely
for
the
Elect
beleeuers
,
and
in
time
to
come
to
beleeue
in
him
.
But
remission
of
sinnes
is
obtained
by
the
intercession
of
Christ
.
6
Likewise
,
none
but
the
Elect
are
truely
endued
with
the
Spirit
of
ᵃ
Regeneration
,
who
are
truely
Christs
.
Rom.
8.
But
without
the
spirit
of
Regeneration
forgiuenesse
of
sinnes
is
not
gotten
.
7
So
also
true
and
iustifying
faith
Tit.
1.
Ro.
10
2.
Thes.
3.
Act.
13.
is
onely
proper
to
the
Elect.
How
then
can
the
Reprobate
attaine
remission
of
sinnes
?
8
To
the
wicked
Reprobates
9
From
remission
of
sinnes
doth
alwaies
follow
Title
to
aeternal
life
;
and
after
Title
,
the
possession
it selfe
:
but
the
Reprobate
neuer
haue
any
Title
vnto
life
aeternall
,
&
much
lesse
to
the
possession
thereof
.
10
To
attaine
remission
of
sins
,
and
to
bee
iustified
,
are
all
one
,
R●
.
4.
Now
none
are
iustified
who
are
11
By
that
speech
of
the
Apostle
12
The
place
2.
Pet.
●
.
touching
Hypocrites
,
(
for
hee
that
hath
not
these
t●ungs
is
blind
,
which
seeth
nothing
afarre
off
,
forgetting
that
he
was
purged
from
his
old
sinnes
)
is
to
be
vnderstood
according
to
the
custome
of
the
Holy
Scripture
;
which
doth
call
Saints
,
according
to
the
iudgement
of
Charitie
,
iust
,
and
purged
from
their
Sinnes
,
although
they
are
not
al
so
before
God
;
so
many
as
are
baptized
into
Christ
,
and
haue
giuen
their
names
to
Christ
,
and
confesse
him
:
for
all
such
are
sacramentally
clensed
.
13
That
of
Ezechiel
,
cap.
18.
(
If
the
iust
,
doe
auert
from
his
iustice
)
is
not
to
be
vnderstood
of
him
who
is
truely
iust
,
but
of
him
who
onely
seemeth
to
men
to
be
iust
.
For
neither
can
hee
who
is
truely
righteous
,
finally
fall
from
iustice
to
iniquitie
and
die
therein
;
of
which
finall
and
perfect
auersion
the
Prophet
speaketh
.
Now
Hypocrites
being
iust
onely
before
men
,
doe
neuer
obtaine
true
remission
of
nnes
before
God
;
therefore
it
cannot
be
prooued
by
this
sentence
,
that
it
is
frustrate
..
14
That
Mat.
18.
So
your
heauenly
Father
shall
doe
to
you
,
vnlesse
you
forgiue
euery
one
to
his
brother
from
the
heart
their
offences
,
doth
not
conclude
,
That
sinnes
once
truely
released
can
agaïne
bee
called
into
iudgement
,
but
this
onely
,
That
such
men
are
deceiued
,
who
thinke
their
debts
to
bee
remitted
from
God
vnto
them
,
when
as
they
doe
not
forgiue
trespasses
to
their
brethren
.
FINIS
.