A
TREATISE
OF
Faith
and
works
.
GOD
by
his
eternall
wisdome
,
in
his
secrete
counsayle
,
before
the
foundation
of
the
worlde
:
decreed
the
creation
of
the
same
world
.
And
in
that
his
secret
counsell
determined
to
make
mankinde
,
and
also
appointed
a
number
certeine
howe
manie
hee
wold
create
,
before
the
end
of
the
world
:
and
that
the
world
should
not
end
,
before
that
number
certein
were
accomplished
,
euen
to
the
last
person
.
God
decreed
so
to
make
man
in
his
first
creation
,
as
that
he
should
bee
perfect
good
,
and
shoulde
haue
free
wil
,
that
if
he
would
,
he
might
stand
and
abide
in
that
perfect
goodnesse
,
and
not
fall
from
the
same
,
and
so
neuer
to
be
dampned
.
But
God
foresawe
,
thatnotwithstanding
he
wold
make
man
the
purest
creature
aboue
all
that
hee
would
make
,
vnder
the
compasse
of
the
heauens
:
and
woulde
giue
him
free
will
,
power
,
and
strength
to
keepe
himselfe
from
falling
if
hee
would
,
yet
notwithstanding
he
would
fall
,
and
breake
the
commaundement
,
which
God
woulde
giue
him
:
wherby
both
himselfe
and
his
whole
posteritie
should
fall
into
the
state
of
damnation
,
and
so
the
iustice
and
wrath
of
God
should
take
holde
,
and
bee
powred
vpon
al
mankind
for
his
so
transgressing
,
the
onely
cause
of
all
their
corruption
.
The
mercy
and
loue
of
GOD
foreseeing
this
fall
of
man
,
and
perpetuall
death
for
the
same
,
by
the
iust
iudgement
of
God
:
preassed
forward
,
and
as
it
were
,
pleaded
against
the
iustice
and
wrath
of
GOD
:
That
though
by
the
fall
of
a
first
Adam
,
(
for
in
Adam
all
do
die
)
made
righteous
and
redeemed
For
the
reward
of
sin
is
death
:
That
we
shuld
be
made
the
righteousnesse
of
GOD
in
Who
onelie
should
take
on
him
our
infirmitie
,
and
beare
our
paines
,
by
whose
stripes
we
should
be
healed
:
And
he
shoulde
bee
the
redeemer
in
iustice
(
by
death
)
to
satisfie
the
iustice
,
&
appease
the
wrath
of
God
.
Wherevpon
the
iustice
and
wrath
of
God
,
being
therewith
aunswered
;
and
the
elect
freed
from
the
same
iustice
and
wrath
of
God
.
The
Lorde
in
mercie
and
loue
decreed
in
the
same
his
secrete
counsell
,
to
giue
vnto
the
redeemer
,
those
whome
before
they
were
,
he
had
bought
and
made
sure
to
himselfe
,
by
a
price
which
hee
woulde
giue
in
the
appointed
time
,
before
set
downe
in
the
secret
counsell
of
God
.
And
those
whome
before
they
were
,
he
had
bought
&
chosen
,
were
vnto
him
certeinelie
knowne
;
knew
not
.
In
the
fulnes
of
time
,
the
word
Who
did
not
sin
,
neither
was
their
guile
found
in
his
mouth
.
Then
to
satisfie
the
iustice
of
God
,
for
that
number
which
were
(
before
they
were
created
)
elected
and
chosen
to
be
saued
.
The
same
flesh
being
man
(
ioyned
to
the
Godhead
and
so
one
Christ
)
laide
vpon
himselfe
,
and
bare
all
the
It
is
finished
:
That
is
to
I
haue
finished
the
woorke
which
was
giuen
me
to
doe
of
my
Father
.
I
haue
satisfied
the
iustice
and
wrath
of
my
heauenly
father
against
the
sinnes
of
mine
elect
,
I
haue
paid
their
full
ransome
,
I
haue
redeemed
all
from
eternall
death
,
&
haue
for
euer
destroied
death
:
and
hell
for
them
.
Death
is
swallowed
vp
in
victory
.
So
that
now
there
is
no
more
to
be
laide
against
them
,
nor
to
bee
done
for
the
redeeming
of
them
from
their
sinnes
,
all
is
finished
.
The
elect
of
God
being
thus
redeemed
;
And
elected
before
the
foundation
of
the
world
,
before
they
were
,
or
had
done
either
good
or
euill
:
And
that
of
a
certeintie
infallible
,
without
alteration
of
purpose
,
and
without
repentance
by
God
,
in
any
respect
,
in
his
secret
counsell
.
For
in
God
there
is
no
repentance
,
nor
alteration
of
any
thing
,
decreed
in
his
secret
counsell
,
but
his
purpose
standeth
firme
and
stable
,
for
euer
.
This
election
being
thus
in
certeintie
determined
,
the
number
&
persons
certeinlie
knowne
to
God
,
by
name
set
downe
,
&
written
in
the
booke
of
life
by
the
finger
of
God
,
&
not
one
of
them
to
be
lost
;
For
Christ
said
,
those
whome
thou
gauest
me
haue
I
kept
,
&
none
of
them
be
lost
,
but
the
lost
child
,
that
the
scriptures
may
be
fulfilled
;
Nor
anie
one
to
be
added
therevnto
,
but
the
decreed
number
to
stand
full
without
alteration
of
the
same
,
or
any
person
therof
:
because
that
God
is
altogither
perfect
wisedome
,
without
alteration
of
minde
,
not
mutable
,
his
knowledge
certeine
,
not
ignorant
of
any
thing
.
All
thinges
past
and
to
come
are
still
present
before
him
:
Neither
is
it
with
God
as
with
men
:
to
be
of
one
mind
to
day
,
and
of
an
other
mind
tomorow
:
but
God
is
still
faithfull
.
One
and
the
selfe
same
,
from
the
beginning
to
the
ende
,
I
say
without
alteration
from
his
first
decree
,
in
his
secret
counsell
.
Then
all
this
being
thus
vndoubtedly
true
,
it
cannot
be
saide
,
that
man
can
by
himselfe
otherwise
,
or
by
any
other
meanes
merit
and
worke
out
his
owne
saluation
,
then
hath
beene
alreadie
wrought
,
through
the
mercy
and
loue
of
God
,
in
,
and
by
Christ
our
Sauiour
,
the
onely
ful
worker
of
the
same
,
by
suffering
his
most
greeuous
passion
and
death
.
For
how
can
it
bee
saide
in
any
respect
,
that
man
by
his
good
workes
can
merit
his
owne
saluation
,
seeing
before
he
was
,
it
was
made
sure
to
the
elect
in
God
his
secrete
counsell
,
and
decreed
to
stande
firme
without
alteration
,
being
aduisedly
purposed
,
by
God
in
Christ
,
Before
the
foundation
of
the
world
.
So
that
without
all
contradiction
The
Iesuites
in
their
last
disputation
in
the
Tower
,
held
those
to
be
the
works
of
Christ
that
man
woorketh
,
for
that
Christ
worketh
them
in
man
:
and
being
the
workes
of
Christ
that
are
wrought
in
man
,
they
merit
(
saide
hee
)
saluation
.
But
this
cannot
be
true
;
For
election
being
decreed
before
euer
man
was
,
and
in
that
election
,
mans
saluation
made
sure
,
and
certeine
by
that
decree
through
Christ
his
passion
&
death
,
and
for
his
sake
onely
,
for
that
he
would
giue
his
life
for
the
same
in
the
appointed
time
.
How
then
can
it
bee
saide
without
great
absurditie
,
and
derogation
of
the
maiestie
of
Christ
Iesu
,
his
passion
and
death
;
That
mans
good
workes
can
merit
or
deserue
that
,
which
many
thousand
yeares
before
hee
wrought
any
good
workes
,
was
made
sure
and
certeine
vnto
him
,
for
and
by
Christ
as
is
aforesaide
.
Surely
it
is
more
then
extreame
doltishnes
once
to
thinke
it
.
As
for
example
;
A
prodigall
seruant
that
had
consumed
his
maisters
goods
,
and
thereby
hee
greatly
indebted
to
his
maister
,
yet
his
maister
in
mercy
&
loue
,
not
only
forgaue
him
his
debt
,
but
made
him
heire
to
all
his
landes
.
Now
if
after
that
his
maister
had
thus
forgiuen
his
debt
,
and
made
him
heire
to
all
his
lands
,
to
the
end
the
seruant
should
be
a
faithfull
friend
to
him
,
and
loue
him
with
all
his
hart
:
the
seruant
would
yet
say
;
I
will
so
please
my
maister
,
I
will
worke
,
and
doe
so
much
good
in
his
sight
,
that
I
wil
deserue
,
that
hee
shall
not
onely
forgiue
me
the
debt
which
I
owe
him
,
and
the
euill
life
which
I
led
towardes
him
,
but
also
make
me
heire
to
all
his
lands
.
Were
not
this
to
bee
iudged
a
verie
foolishe
speach
,
and
the
speaker
a
right
paterne
of
an
insolent
foole
?
To
say
he
would
merit
or
deserue
that
which
before
was
made
sure
to
him
of
meere
mercie
and
loue
.
Wisdome
would
rather
haue
exspected
this
kinde
of
speach
from
him
,
my
maister
hath
done
much
for
me
,
he
hath
not
onely
forgiuen
mee
the
debt
which
I
ought
him
,
and
am
neuer
able
to
pay
it
,
but
also
he
hath
made
mee
heire
to
all
his
landes
,
I
will
therefore
by
the
helpe
of
God
(
according
to
my
bounden
dutie
)
extend
my
whole
indeuour
,
to
the
vttermost
of
my
power
to
doe
him
the
best
seruice
I
can
all
the
daies
of
my
life
:
and
shall
thinke
all
that
I
am
able
to
doe
,
to
be
nothing
in
respect
of
that
,
more
then
fatherly
kindnesse
,
which
hee
hath
done
for
mee
.
This
had
beene
rightly
spoken
,
and
this
must
bee
our
speech
,
which
are
the
elect
of
God
:
For
we
were
elected
before
the
foundation
of
the
world
,
that
we
by
the
working
of
the
holie
Ghost
,
should
be
holie
and
blamelesse
:
and
not
elected
,
for
that
God
sawe
wee
would
bee
holie
and
blamelesse
,
to
merit
our
owne
saluation
:
for
that
is
contrarie
to
the
meaning
of
the
holy
Ghost
,
vttered
by
Saint
Paule
in
the
first
to
the
Ephesians
.
And
so
Gods
election
and
decree
vncerteine
(
which
is
most
certeine
)
if
our
saluation
should
rest
vpon
our
owne
well
or
ill
doing
,
which
cannot
be
.
For
Gods
election
being
once
decreed
(
which
as
Paule
saith
,
was
before
the
foundation
of
the
world
)
it
standeth
sure
for
euer
,
and
resteth
not
vpon
our
well
doing
,
yet
if
wee
leade
not
a
godlie
Christian
life
,
we
showe
our selues
to
be
damned
creatures
;
and
not
of
the
number
elected
,
in
whom
the
holie
spirit
of
God
worketh
.
And
here
we
see
that
God
the
father
by
his
mercy
and
loue
,
is
the
first
efficient
cause
of
our
saluation
;
The
sonne
of
God
the
seconde
efficient
cause
;
The
passion
and
death
of
Christ
Iesu
the
materiall
when
wee
haue
done
all
the
good
that
euer
wee
are
able
to
doe
,
yet
are
we
but
vnprofitable
seruants
:
And
how
then
can
wee
merit
our
owne
saluation
?
The
best
works
that
euer
were
,
without
Faith
pleaseth
not
GOD
:
For
without
Faith
it
is
impossible
to
please
God
.
Yea
,
if
it
had
not
beene
appointed
,
that
Christ
shuld
haue
died
in
the
world
:
all
the
good
workes
that
euer
Christ
did
himself
in
the
world
,
without
his
death
,
could
neuer
haue
merited
heauen
for
vs
:
which
if
they
could
,
Christ
would
neuer
haue
died
,
neither
should
hee
haue
needed
.
But
if
Christes
good
works
besides
his
death
were
not
able
to
merite
our
saluation
,
much
lesse
our
good
works
which
are
,
as
a
stained
cloth
polluted
.
Therefore
only
Christ
by
his
passion
&
death
,
To
day
shalt
thou
bee
with
mee
in
Paradise
.
The
first
cause
is
,
to
shewe
that
Christ
by
fulfilling
of
the
lawe
,
was
a
iust
person
,
had
therefore
no
cause
of
death
in
him
,
and
that
also
hee
dying
,
suffered
his
death
most
wrongfully
.
For
Christ
liuing
iustly
in
the
world
without
sin
,
and
without
spot
or
blemish
of
sin
,
fulfilling
the
whole
lawe
in
such
sort
,
as
neither
the
iustice
of
God
,
nor
all
the
deuils
in
hel
coulde
laie
anie
thing
to
his
charge
,
or
could
finde
any
one
sparke
of
sin
wheron
they
might
take
holde
,
thereby
to
put
Christ
iustly
to
death
:
and
shewing
him selfe
thus
to
be
a
iust
,
and
most
righteous
person
,
so
fulfilling
the
whole
lawe
to
the
vttermost
that
might
be
,
ought
not
to
haue
died
,
but
to
liue
in
the
same
according
to
the
word
;
Doe
this
and
liue
:
The
second
cause
was
,
that
all
persons
should
knowe
,
that
God
had
not
commanded
that
which
was
impossible
to
be
done
by
man
:
for
Christ
beeing
man
,
did
in
his
owne
person
fulfill
the
whole
lawe
,
did
worke
all
the
good
works
that
the
lawe
required
to
be
done
,
euen
to
the
vttermost
silable
of
the
lawe
,
all
was
performed
by
Christ
.
The
third
cause
was
for
example
:
The
fourth
cause
was
,
to
shewe
the
Let
vs
make
man
in
our
image
according
to
our
owne
likenesse
.
And
hee
was
good
in
the
sight
of
God
,
hauing
free-will
to
keepe
himselfe
so
if
hee
would
:
but
hee
fell
by
breaking
the
commandement
.
The
second
Adam
was
borne
the
verie
perfect
sonne
of
God
,
hauing
also
freewil
which
held
,
and
kept
himselfe
in
the
obedience
of
his
heauenly
father
,
all
the
daies
of
his
life
:
and
kept
all
the
commandements
,
which
God
had
commanded
.
The
first
could
be
tempted
with
an
apple
or
fruite
of
the
tree
.
The
second
Adam
Christ
Iesu
coulde
not
be
tempted
,
with
all
the
kingdomes
of
the
worlde
.
The
first
Adam
Of
earth
earthly
,
and
subiect
Of
heauen
heauenly
,
and
could
not
fall
.
The
fift
cause
and
end
of
all
his
good
workes
,
his
godlie
life
and
conuersation
This
is
my
welbeloued
sonne
,
in
whom
I
am
well
pleased
,
&c.
And
that
we
also
which
are
the
elect
of
God
,
Might
haue
our
light
so
shine
before
men
,
that
they
may
see
our
good
workes
,
and
glorifie
our
heauenly
Father
which
is
in
heauen
:
according
to
the
example
of
our
maister
Christ
.
Now
here
you
may
perceiue
,
to
what
end
the
godly
life
and
good
workes
which
Christ
did
in
this
worlde
did
tende
too
;
which
was
not
to
merit
saluation
for
mankind
,
neither
was
that
the
pointed
price
for
the
same
;
neither
could
that
obteine
it
.
But
(
as
it
is
saide
)
the
verie
price
of
our
saluation
,
was
onelie
the
passion
and
death
of
Christ
Iesu
,
and
not
the
works
of
grace
.
And
in
Gods
election
before
the
creation
of
the
worlde
,
the
saluation
of
mankinde
was
made
as
sure
for
them
,
and
Christ
as
sure
of
his
elect
whiche
hee
bought
before
they
were
(
though
the
price
for
the
same
was
not
then
paid
,
but
to
be
paid
in
the
appointed
time
)
as
a
man
is
sure
of
a
peece
of
lande
that
is
voide
of
encombrance
,
which
hee
buyeth
to
paie
for
the
same
at
a
daie
appointed
.
The
bargaine
of
which
lands
being
set
downe
vnder
hande
and
seale
:
and
all
thinges
done
that
ought
to
be
touching
the
sale
,
sauing
payment
which
is
reserued
to
the
appointed
daie
.
The
land
is
now
the
buiers
,
and
no
man
can
take
it
out
of
his
hands
,
and
the
seller
hath
no
more
to
do
with
the
landes
,
though
yet
hee
bee
not
paide
for
the
same
:
neither
can
the
seller
haue
action
against
the
lande
,
but
against
the
buier
.
And
so
the
lande
doth
remaine
firmely
to
the
buyer
still
,
euen
from
the
first
concluding
of
the
bargaine
.
Euen
so
standeth
it
with
the
iustice
and
lawe
of
God
,
and
the
mercie
and
loue
of
God
in
Christ
for
mankinde
elect
.
They
haue
nowe
no
more
action
against
the
elect
,
which
were
bought
by
Christ
,
(
and
in
time
paide
for
the
same
)
then
the
seller
hath
against
the
lande
which
hee
solde
,
and
in
time
was
paide
for
it
.
The
elect
were
Christes
from
before
the
beginning
,
after
hee
had
bought
them
,
and
they
could
not
be
taken
out
of
his
hands
after
the
bargaine
was
once
set
downe
,
and
written
vnder
hande
and
Seale
,
(
that
is
to
saie
)
written
in
the
booke
of
life
,
and
sealed
with
the
promised
passion
and
death
of
Christ
Iesu
:
and
so
remained
surely
his
owne
for
euer
.
And
therefore
it
is
plaine
,
that
good
woorkes
hath
no
part
in
the
saluation
of
the
chosen
children
in
Christ
,
seeing
the
same
was
made
sure
to
them
,
before
they
were
created
,
or
had
done
either
good
or
euill
:
neither
could
Gods
election
rest
vncerteine
vpon
woorkes
to
come
▪
as
a
cause
of
saluation
,
which
are
but
the
fruits
of
Gods
children
,
and
of
Faith
.
And
although
good
woorkes
proceeding
from
iustifying
Faith
,
haue
no
part
in
the
merit
of
our
saluation
:
yet
be
they
of
great
vertue
and
force
,
and
haue
their
crowne
.
For
a
godlie
and
a
vertuous
life
in
the
children
of
GOD
,
and
the
good
workes
which
they
doe
,
which
are
the
children
of
God
elect
in
Christ
Iesu
,
doe
please
God
,
and
doe
staie
the
wrath
of
God
that
the
plagues
due
for
sin
,
as
war
,
pestilence
,
famine
,
and
such
like
,
fall
not
vpon
vs
as
a
iust
rewarde
for
our
wickednesse
.
And
therefore
to
staie
the
wrath
of
God
,
that
his
heauie
hande
fall
not
vpon
vs
,
and
that
the
fauour
and
loue
of
God
may
still
be
bent
towardes
vs
.
The
children
of
God
by
the
operation
of
the
holy
Ghost
(
who
worketh
both
the
will
and
the
worke
)
in
all
the
elect
of
(
because
of
our selues
we
are
not
able
to
thinke
a
good
thought
)
do
make
their
doe
worke
out
their
saluation
:
And
God
blesseth
that
land
&
that
peple
,
that
obey
and
worke
good
in
his
sight
,
by
true
faith
in
Christ
,
&
geueth
his
peace
&
plenty
of
al
good
thinges
vnto
them
.
And
thus
the
Lord
doth
crowne
our
good
works
,
&
rewardeth
the
same
by
these
blessings
&
the
worldly
blessings
which
god
giueth
vs
,
are
infinitely
of
greater
value
,
and
more
then
al
the
best
works
that
all
the
whole
world
is
able
to
doe
or
deserue
.
Therfore
O
miserable
man
what
art
thou
?
that
darest
presume
to
lay
thy
defiled
workes
(
which
euen
the
very
best
of
them
are
most
impure
)
before
the
most
high
,
iust
,
mighty
,
&
pure
god
,
the
iudge
of
righteousnes
,
to
merite
thy
saluation
:
who
setting
aside
his
mercy
,
cannot
abide
inperfection
.
Augustine
cryeth
out
,
woe
be
to
the
most
vpright
life
of
man
,
if
God
examin
the
same
setting
his
mercy
aside
.
Then
,
when
all
the
best
workes
that
we
are
able
to
doe
,
cannot
deserue
one
of
the
least
blessings
which
God
hath
,
&
daylie
doth
bestowe
vpon
vs
:
what
shouldest
thou
meane
,
O
miserable
man
,
to
holde
them
meritorious
to
purchase
saluation
.
For
thy
best
works
,
&
thy
best
life
is
sin
,
&
wilt
thou
haue
sin
to
merit
thy
saluation
?
what
saith
Gregory
vpon
the
words
of
Iob
,
in
the
9.
chapter
,
whose
words
be
these
:
Man
cannot
be
iustified
,
being
com
pared
to
God
.
The
holy
man
(
saith
Gregorie
)
doth
perceiue
that
all
the
deseruing
of
our
best
works
are
faulty
,
if
they
be
weied
in
the
righteous
ballance
of
the
iust
iudge
.
And
can
that
which
is
faulty
,
deserue
other
then
damnation
,
if
mercy
in
Christ
Iesu
go
not
betwixt
?
therefore
is
Christ
only
the
merite
for
vs
and
not
our
good
works
.
Wil
you
heare
what
Barnard
saith
who
making
a
long
discourse
(
as
out
of
a
Shall
it
not
be
imputed
filthie
hie
like
vnto
a
foule
menstruous
cloth
,
according
to
the
saying
of
the
Prophet
,
and
if
strickt
&
narrowe
examination
be
made
thereof
,
shall
not
all
our
righteousnesse
befound
vnrighteousness
,
and
nothing
worth
.
But
there
is
yet
another
shifte
in
the
Papistes
storeboxe
,
which
I
trowe
will
strike
the
matter
dead
.
And
what
is
that
trowe
you
?
Forsooth
that
by
grace
we
be
renouated
,
which
grace
is
geuen
vs
from
God
the
father
,
whereby
we
fulfill
the
lawe
:
And
men
by
grace
fulfilling
the
lawe
,
doe
merite
their
saluation
.
But
forasmuch
as
this
grace
cannot
be
geuen
vs
,
but
by
faith
in
the
death
&
merite
of
Christ
Iesus
:
therfore
we
say
that
by
grace
infused
into
vs
,
by
faith
in
Christ
good
works
are
wrought
,
which
are
not
now
our
works
,
but
the
workes
of
grace
,
and
those
workes
merit
saluation
.
Who
is
able
to
ouerthrowe
this
Bulwarke
,
buylded
vpon
so
sure
a
rocke
,
which
being
so
profound
,
is
not
possible
for
a
man
to
vndermine
the
depth
,
nor
come
neare
the
toppe
thereof
being
so
high
?
But
the
God
of
heauen
will
with
the
breth
of
his
mouth
,
ouerthrow
such
wicked
blasphemie
:
whereupon
,
by
the
helpe
of
whose
power
,
thus
I
aunswere
:
that
this
is
but
a
subtle
cauill
,
and
vntruely
spoken
,
to
say
that
they
be
not
our
works
.
For
although
that
by
grace
we
receiue
the
holy
Spirite
of
God
,
who
by
his
mighty
power
,
mightely
stirreth
vp
our
hearts
,
replenished
with
faith
in
Christ
Iesus
,
to
worke
such
charitable
works
,
as
are
prescribed
in
Gods
booke
,
(
though
yet
vnperfectly
perfourmed
on
our
parts
)
yet
can
it
not
be
saide
,
but
that
they
be
our
works
,
euen
as
faith
is
saide
to
be
our
faith
,
which
wee
receiue
by
grace
.
As
for
example
,
who
will
doubte
of
the
woman
,
which
was
diseased
with
an
issue
of
bloud
twelue
yeares
,
hauing
a
strong
faith
in
Christ
Iesus
,
but
that
she
had
the
same
by
grace
.
And
yet
Christ
saide
vnto
her
:
thy
Faith
hath
made
thee
whole
.
here
you
see
that
Christ
called
it
It
is
God
that
worketh
in
you
both
the
wil
and
the
deede
,
euen
of
his
good
pleasure
.
And
Beholde
the
Lambe
of
God
,
which
taketh
awaie
the
sinnes
of
the
world
.
The
sinnes
of
the
worlde
being
He
is
a
Lambe
vndefiled
,
and
without
spot
.
And
because
hee
was
to
be
sacrificed
and
slaine
,
as
a
sheepe
to
the
slaughter
:
He
was
innocent
,
and
as
the
Prophet
saith
,
He
did
neuer
violence
,
nor
vnrighteousnes
,
neither
hath
there
beene
any
deceitfulnesse
in
his
mouth
.
He
was
without
sin
,
&
deserued
not
to
die
:
but
he
dyed
,
&
therfore
for
something
.
Trueth
,
he
died
for
our
sins
,
which
were
laid
vpon
him
,
for
Esay
saith
:
The
Lord
threw
them
al
vpon
him
,
and
so
made
him
to
be
sinne
for
vs
which
knewe
no
sinne
.
But
by
imputation
Feare
not
litle
flock
,
for
it
is
your
fathers
plesure
to
giue
you
a
king
dome
.
To
giue
you
a
kingdome
,
see
,
here
was
lead
as
a
sheepe
to
be
slaine
,
and
made
a
sacrifice
for
sinne
.
Therefore
Christ
Neither
doe
the
workes
of
the
Law
iustifie
vs
before
God
,
nor
merite
saluation
for
vs
,
though
they
bee
done
after
grace
receiued
.
But
with
what
face
can
you
,
O
Papistes
,
and
Iesuites
,
mainteine
,
that
the
works
of
the
lawe
doe
iustifie
vs
before
God
,
and
merite
saluation
,
when
there
is
no
good
workes
wrought
by
the
children
of
men
,
from
Adam
to
the
last
person
created
,
that
were
of
force
to
iustify
before
God
,
if
he
wey
our
works
wrought
by
grace
,
in
the
ballance
of
his
righteous
iudgement
:
what
saith
Dauid
:
The
Lord
looked
down
from
heauen
vpon
the
children
of
men
,
to
see
if
there
were
any
that
would
vnderstand
,
&
seeke
God
:
all
are
gone
out
of
the
way
,
they
are
all
corrupt
:
there
is
none
that
doth
good
,
no
not
one
.
Here
you
see
the
sentence
vpon
all
flesh
,
there
is
none
that
doth
good
,
&c.
Saint
Paul
hath
the
like
saying
,
which
he
repeteth
out
of
the
same
14.
and
53.
Psalme
.
There
is
none
righteous
(
saith
no
not
one
:
there
is
none
that
vnderstandeth
,
there
is
none
that
seeke
after
God
,
they
are
all
gone
out
of
the
waye
.
They
are
all
become
vnprofitable
,
there
is
not
one
that
doeth
good
,
no
not
one
.
The
Prophet
and
the
Apostle
you
see
are
of
one
minde
:
and
speaking
by
one
spirite
,
affirmeth
no
goodnesse
to
be
in
the
children
of
men
,
not
one
good
,
and
none
that
doth
good
.
And
yet
these
Papistes
wil
maintaine
,
that
the
children
of
men
bee
iustified
by
the
workes
of
the
Lawe
,
and
grace
,
which
is
cleane
contrary
to
the
word
of
God
,
and
to
them
that
are
the
mouth
of
God
,
speaking
by
the
holy
Ghost
.
The
holy
Prophet
and
the
blessed
Apostle
say
,
that
none
doeth
good
;
the
Papistes
and
the
Iesuites
geue
them
the
lie
,
and
teach
cleane
contrarie
.
For
(
say
they
)
our
priests
,
friers
,
monkes
,
Iesuits
&
such
like
,
do
not
only
work
so
much
good
as
wil
serue
their
own
turne
to
bring
th ento
heauen
but
haue
also
works
of
supererrogation
,
to
help
others
out
of
purgatory
to
heauen
.
But
by
your
leaue
sir
,
it
must
cost
your
purse
first
,
for
no
peny
no
pater
noster
with
them
.
But
O
you
foolish
papists
,
who
hath
bewitched
you
that
you
should
not
obey
the
trueth
.
Before
we
proceed
further
,
let
it
be
vnderstode
that
in
the
popish
church
be
ii
.
sorts
of
works
.
The
first
sort
is
such
,
as
both
we
&
they
do
allow
to
be
good
works
,
being
wrought
by
faith
,
els
they
are
not
good
,
neither
please
God
.
For
without
Faith
it
is
impossible
to
please
God
,
and
they
be
those
our
sauiour
Christ
speketh
of
in
the
gospel
,
when
he
saith
,
For
I
was
hungry
,
and
ye
gaue
me
meat
,
&c.
That
is
to
say
,
when
you
saw
your
poore
brother
hungry
,
you
gaue
him
meat
,
thirsty
you
gaue
him
drink
,
a
stranger
,
you
toke
him
in
,
naked
,
you
clothed
him
,
sick
,
you
visited
him
,
in
prison
,
you
came
to
him
:
these
indeed
be
good
works
,
which
true
Christians
doe
delight
in
,
and
they
please
God
.
But
the
second
sort
of
works
,
the
papistes
tearme
them
also
good
workes
,
but
in
deede
they
be
the
deuils
works
:
as
erecting
of
idols
and
images
,
offering
to
idols
and
images
,
going
on
pilgrimage
,
maintaining
of
lightes
before
Images
,
geuing
ornaments
&
iuels
to
deck
images
crouching
and
kneeling
to
the
cros
,
and
to
images
,
geuing
money
to
pray
for
the
soules
departed
,
mainteining
of
idle
mas
priests
,
friers
,
monkes
,
nuns
,
Iesuites
and
such
like
:
geuing
money
for
pardons
,
and
to
be
released
out
of
purgatorie
,
to
geeue
money
for
popish
ornaments
to
sing
and
say
masse
with
,
to
geue
yerely
pentions
to
such
as
sing
&
say
masse
for
soules
departed
,
saying
Aue
Marias
on
our
beades
by
number
,
trusting
in
holy
bread
and
holie
water
,
cristning
of
bels
,
and
other
infinite
matters
beside
too
long
to
stande
vpon
.
But
of
these
no
more
,
because
they
are
not
worthie
to
beare
the
name
of
good
worke
,
but
the
deuils
workes
.
But
for
the
first
sort
of
good
works
before
rehersed
,
which
are
conteined
in
the
second
table
of
the
law
of
Moises
,
which
yet
standeth
in
force
,
and
is
called
the
moral
law
,
which
consisteth
in
manners
,
teaching
vs
to
loue
our
neighbors
as
our selues
,
&
to
doe
good
to
them
.
Let
it
bee
examined
what
is
to
be
gathered
out
of
the
worde
of
God
touching
the
same
,
&
the
works
therof
,
&
such
as
think
to
be
iustified
by
those
workes
of
the
lawe
wrought
by
grace
.
Saint
Paul
saith
,
As
many
as
are
of
the
works
of
the
law
,
are
vnder
the
curse
:
for
it
is
written
,
cursed
is
euery
man
that
continueth
not
in
al
things
which
are
written
in
the
booke
of
the
law
to
do
them
:
&
that
no
man
is
iustified
by
the
law
in
the
sight
of
god
,
it
is
euident
.
For
the
iust
shall
liue
by
faith
:
&
the
law
is
not
of
faith
,
but
the
man
that
shall
do
those
things
shall
liue
in
them
.
Here
you
see
Saint
Paules
sentence
against
all
you
papists
,
that
will
hang
vpon
the
good
works
,
or
the
deedes
of
the
lawe
wrought
by
grace
.
You
see
by
his
wordes
that
you
are
vnder
the
curse
,
as
many
as
be
of
the
workes
of
the
Law
,
if
you
doe
them
not
in
their
perfection
:
but
that
you
,
or
any
els
of
the
children
of
men
,
be
not
able
to
doe
that
which
the
law
commandeth
,
it
is
euident
.
For
saint
Paul
saith
,
it
is
euident
that
no
man
is
iustified
by
the
law
in
Gods
sight
:
therfore
none
of
the
children
of
men
do
fulfill
the
law
,
which
if
they
did
,
then
they
should
liue
by
the
law
:
then
not
doing
the
law
,
they
must
die
by
the
lawe
,
if
they
will
stand
to
the
law
.
But
the
iust
shall
liue
by
faith
,
to
wit
,
the
iust
by
imputation
,
for
no
man
is
iust
in
the
sight
of
God
,
al
are
wicked
,
and
al
are
gone
out
of
the
way
,
al
are
become
vnprofitable
,
there
is
none
that
doeth
good
,
no
not
one
.
Here
we
see
what
we
are
,
and
in
what
state
wee
stande
before
the
Lorde
,
not
able
of
our selues
to
doe
the
workes
of
the
Lawe
,
and
yet
will
those
aduersaries
to
Gods
trueth
,
say
,
that
they
doe
merite
their
saluation
,
by
fulfilling
of
the
Lawe
,
which
is
cleane
contrarye
to
that
which
is
said
by
the
Apostle
,
who
againe
saith
in
the
third
to
the
Romans
;
That
by
the
workes
of
the
lawe
there
shall
no
flesh
be
iustified
in
Gods
sight
.
The
holie
Ghost
foreseeing
that
this
generation
of
vipers
should
start
vp
to
deface
the
glorie
of
Christ
in
the
saluation
of
mankind
,
by
mainteining
this
grosse
error
of
iustification
by
the
workes
of
the
lawe
:
hath
plentifully
set
down
in
Gods
booke
most
excellent
matter
,
&
words
of
great
force
,
to
ouerthrowe
this
deuilish
opinion
.
In
the
same
third
Chapter
,
after
that
the
Apostle
had
laide
abroad
the
wicked
state
of
man
,
complaining
;
That
there
is
none
righteous
,
no
not
one
:
and
that
the
righteousnes
of
God
commeth
by
Faith
in
Christ
Iesus
(
without
the
lawe
)
vnto
all
,
and
vpon
all
that
beleeue
.
And
so
lapping
vs
vp
altogither
in
one
bundle
,
saith
;
There
is
no
difference
;
For
all
haue
sinned
,
and
haue
need
of
the
glorie
of
God
:
but
are
iustified
freely
by
grace
,
through
the
redemption
that
is
in
Christ
Iesus
:
whome
God
hath
set
foorth
,
to
be
a
propitiation
through
Faith
in
his
bloud
to
declare
his
righteousnes
,
by
forgiuing
of
the
sins
that
are
past
,
which
God
did
suffer
to
shewe
at
this
time
his
righteousnes
,
that
he
might
be
iust
,
and
the
iustifier
of
him
that
beleeueth
on
Iesus
.
Heere
you
see
that
they
which
beleeue
,
are
freelie
iustified
by
grace
through
the
redemption
that
is
in
Christ
Iesus
;
He
saith
freelie
:
if
it
be
freelie
,
them
is
it
without
respect
of
good
woorkes
:
For
if
good
woorkes
were
the
cause
of
iustification
,
then
were
it
of
desert
and
not
freely
.
And
S.
Paule
had
not
said
rightly
when
hee
said
;
You
are
freely
iustified
,
if
works
should
iustifie
vs
,
we
are
freely
iustified
by
Christ
Iesus
;
Freely
(
saith
he
)
through
the
redemption
that
is
in
the
same
our
Christ
:
If
freelie
through
the
redemption
,
then
not
in
respect
of
the
workes
of
the
lawe
,
nor
by
the
lawe
.
And
S.
Paule
saith
;
That
God
is
the
iustifier
of
him
that
beleeueth
in
Christ
Iesus
,
he
saith
not
,
the
lawe
is
the
iustifier
.
And
he
saith
further
in
the
19.
verse
of
the
same
Chapter
;
Now
we
know
that
what
thing
soeuer
the
lawe
saith
,
it
saith
it
to
them
that
be
vnder
the
lawe
.
That
euerie
mouth
might
bee
stopped
,
and
that
all
the
world
might
bee
in
danger
to
God
.
But
who
be
those
that
be
vnder
the
lawe
?
The
Phariseicall
Iewes
,
and
the
Papists
,
for
they
both
hold
of
the
lawe
.
But
S.
Paule
telleth
you
to
what
end
the
lawe
speaketh
vnto
you
,
that
wil
be
iustified
by
the
law
,
euen
to
stop
your
mouthes
,
that
will
so
vainely
brag
and
boast
in
a
phariseicall
maner
of
the
iustifying
by
the
lawe
.
And
withall
to
bring
all
you
lawmongers
into
Gods
danger
,
that
will
be
iustified
by
the
lawe
,
and
are
not
able
to
performe
one
title
of
the
law
,
according
to
the
precise
rule
of
God
.
And
Saint
Iames
saith
;
whosoeuer
shal
keepe
the
whole
lawe
,
and
yet
faile
in
one
point
,
he
is
guiltie
of
all
.
Behold
if
we
faile
but
in
one
point
,
we
offende
in
all
.
And
it
is
not
possible
that
man
can
liue
in
the
world
,
no
not
one
;
but
still
hee
shall
offend
and
breake
the
lawe
in
one
point
or
an
other
,
or
rather
in
all
.
And
yet
will
these
Papistes
and
Iesuites
carrie
such
a
pride
in
their
bosome
,
that
they
will
bee
iustified
by
the
workes
of
the
lawe
.
But
Saint
Paule
in
the
27.
verse
of
the
same
third
Chapter
,
demaundeth
of
such
boasters
,
saying
;
Where
is
then
thy
bosting
?
It
is
excluded
;
By
what
lawe
?
of
workes
?
Nay
,
But
by
the
lawe
of
Faith
.
Therefore
we
hold
that
a
man
is
iustified
by
Faith
,
without
the
workes
of
the
lawe
.
Beholde
here
Saint
Paules
conclusion
,
howe
hee
shuts
out
the
workes
of
the
lawe
in
respect
of
iustifying
:
and
telleth
you
plainly
,
that
without
the
workes
of
the
lawe
,
a
man
is
iustified
by
Faith
.
What
more
plainer
matter
can
bee
vttered
,
to
mainteine
,
that
Faith
onely
doth
iustifie
without
the
works
of
the
law
.
And
although
Saint
Paule
doth
exclude
the
workes
of
the
lawe
from
iustifying
.
Doe
wee
then
destroy
the
law
through
faith
?
God
forbid
:
but
wee
rather
mainteine
the
lawe
.
Doth
Saint
Paule
exclude
the
lawe
,
and
mainteine
the
lawe
too
?
How
can
this
agree
?
Forsooth
verie
well
:
For
he
excludeth
the
lawe
in
respect
of
man
,
as
not
being
able
to
performe
the
same
in
such
sort
as
the
lawe
requireth
,
and
as
the
lawe
may
iustifie
him
,
as
it
iustified
Christ
,
who
performed
it
in
full
perfection
,
so
that
no
one
title
or
letter
thereof
was
left
vnperformed
by
him
,
whereby
he
was
voide
of
sin
.
And
therevpon
is
he
called
the
innocent
and
vnspotted
lambe
of
God
,
who
did
no
sin
,
but
is
altogither
Doe
this
and
liue
.
But
If
you
doe
not
all
that
is
written
in
the
lawe
,
you
are
vnder
the
curse
.
The
law
cursing
vs
for
not
doing
it
,
how
doth
it
then
iustifie
vs
?
It
doth
not
.
But
you
cannot
tell
what
the
fulfilling
of
the
lawe
is
,
you
are
blind
therin
,
and
that
maketh
you
to
holde
your
wicked
opinion
.
But
I
wil
tell
you
,
you
Phariseical
shauelings
,
you
that
so
much
boast
of
your
fulfilling
of
the
law
:
&
that
you
haue
works
not
only
sufficient
for
your selues
,
but
to
spare
for
others
,
which
you
term
works
of
supererogation
.
If
yet
you
see
,
your
poore
beggerly
brother
,
I
mean
not
your
beggerly
Friers
,
your
counterfeit
beggers
)
but
your
pore
neighbors
lie
in
the
street
,
and
take
him
not
into
your
lodging
,
and
vse
him
as
your selfe
,
to
laie
him
in
your
own
bed
,
or
in
as
good
as
you
lie
in
your selfe
,
and
doe
not
feed
him
with
as
good
meat
&
drink
as
you
feed
your selfe
;
and
giue
him
as
good
clothing
as
you
weare
your selfe
,
you
cannot
say
you
loue
him
as
your selfe
;
neither
do
you
loue
him
as
your selfe
.
And
how
can
you
then
say
you
fulfil
the
lawe
.
And
againe
,
who
is
hee
amongst
all
the
children
of
men
,
from
the
beginning
of
the
world
to
this
day
,
that
in
trueth
could
euer
say
,
that
hee
loued
God
aboue
all
,
but
at
one
time
or
other
,
the
verie
best
failed
therin
?
None
,
no
not
one
,
Christ
excepted
.
And
therfore
al
are
vnder
the
curse
of
the
law
,
&
then
can
you
not
be
iustified
thereby
.
So
that
none
can
rightly
say
,
he
is
iustified
by
the
works
of
the
law
&
grace
,
being
vnder
the
curse
of
the
lawe
,
because
none
is
able
to
fulfil
the
lawe
in
his
perfection
,
according
to
the
precise
rule
of
God
,
and
as
GOD
doeth
command
it
to
be
done
.
But
me
thinketh
I
heare
an
olde
Iesuite
one
of
the
purest
sort
of
Papists
,
a
Puritan
in
deed
,
&
such
a
precise
person
for
life
and
good
works
,
as
heauen
gates
cannot
hold
him
out
,
the
force
of
his
holie
workes
is
such
.
This
champion
he
comes
bragging
out
,
with
bristles
vp
like
a
Hedgehog
,
foming
at
the
mouth
like
a
Bore
,
whetting
his
tuske
for
the
combat
,
and
hee
will
mainteine
and
proue
,
that
the
workes
of
the
lawe
doth
iustifie
.
And
that
it
is
so
,
hee
will
proue
it
by
Saint
Iames
,
who
in
his
second
Was
not
Abraham
our
father
iustified
through
woorkes
,
when
he
had
offered
Isaac
his
sonne
vpon
the
altar
?
Seest
thou
not
howe
that
Faith
wrought
with
his
workes
:
and
through
the
works
was
the
Faith
made
perfect
.
And
the
scripture
was
fulfilled
which
saith
;
Abraham
beleeued
God
,
and
it
was
imputed
vnto
him
for
righteousnesse
:
And
he
was
called
the
friend
of
God
,
see
then
how
that
of
workes
a
man
is
iustified
,
and
not
of
Faith
onely
.
Likewise
also
was
not
Rahab
the
harlot
iustified
through
works
when
she
had
receiued
the
messengers
,
and
had
sent
them
out
an
other
way
?
What
plainer
matter
can
bee
vttered
,
to
mainteine
that
the
workes
of
the
lawe
doeth
iustifie
.
And
so
it
is
euident
by
Saint
Iames
,
that
our
works
doth
iustifie
vs
.
For
you
see
that
both
Abraham
and
Rahab
,
were
iustified
by
their
workes
:
and
so
all
other
in
like
sort
,
that
shall
worke
as
they
did
.
And
he
concludeth
,
that
Faith
without
workes
is
dead
,
and
this
is
plaine
.
And
all
this
matter
which
is
alledged
out
of
Saint
Paule
maketh
nothing
for
you
against
iustification
by
workes
;
For
the
lawe
which
hee
doth
exclude
is
the
ceremoniall
lawe
;
as
circumsition
,
ceremonies
,
and
clensinges
,
which
cosisteth
in
outward
obseruations
,
with
sacrifices
and
such
like
:
but
hee
excludeth
not
the
morall
lawe
,
as
by
a
number
of
places
of
scripture
besides
S.
Iames
,
may
be
well
proued
,
that
workes
beeing
wrought
by
grace
after
renouation
,
doe
merit
saluation
.
I
doubt
not
but
as
heretofote
you
haue
If
any
man
amongst
you
seeme
to
be
deuout
(
or
religious
)
and
refraine
not
his
tongue
,
but
deceiueth
his
own
hart
,
this
mans
deuotion
(
or
religion
)
is
vain
.
Pure
deuotion
&
vndefiled
before
God
,
is
this
;
To
visite
the
fatherles
and
widows
in
their
aduersitie
,
&
to
keep
him
selfe
vnspotted
of
the
worlde
.
Here
you
may
see
wherabout
S.
Iames
goeth
.
First
laying
abroad
a
forme
of
Christianitie
,
then
hee
goeth
about
to
condemne
the
vaine
deuotion
which
the
Iewes
were
in
,
deceiuing
their
owne
hearts
by
vaine
persuasions
,
and
but
seeming
to
be
religious
;
not
refraining
from
speaking
and
boasting
so
vainely
of
their
stocke
&
generation
,
and
fulfilling
the
lawe
morall
and
ceremoniall
,
and
also
seeming
rather
to
be
but
hearers
of
the
word
then
doers
;
And
some
hauing
but
an
outward
shewe
of
religion
,
onely
boasting
in
the
professing
of
the
Gospell
,
and
not
liuing
accordingly
,
whereby
they
made
their
Faith
to
be
no
Faith
,
but
a
dead
Faith
;
for
a
iustifying
Faith
is
neuer
idle
,
but
alwaies
working
and
doing
good
;
Visiting
the
fatherlesse
and
widowes
in
their
aduersities
.
And
this
is
pure
deuotion
saith
hee
:
adding
;
That
they
should
keepe
themselues
vnspotted
of
the
worlde
.
But
hee
meaneth
not
that
this
they
can
doe
of
themselues
,
for
that
is
the
worke
of
the
Lord
.
For
he
saith
in
the
17.
verse
before
;
That
euerie
good
giuing
,
&
euery
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
light
,
with
whome
there
is
no
variablenes
,
neither
shadow
of
turning
.
Beholde
here
is
all
from
the
Lorde
,
nothing
ours
,
all
goodnes
in
vs
is
the
Lords
.
And
here
you
see
,
that
S.
Iams
suspecting
,
or
knowing
some
in
whome
the
fruits
of
the
Gospell
did
not
appeare
,
and
that
they
were
a
slaunder
to
the
Gospel
,
being
founde
rather
fruitlesse
,
then
fruitfull
;
he
goeth
forward
,
and
in
his
2.
Chapter
as
aforesaid
,
from
the
21
verse
,
to
the
end
of
the
25.
verse
there
intreateth
of
workes
.
Wherein
is
to
be
considered
what
S.
Iames
ment
,
in
mainteining
iustification
by
workes
,
whither
hee
ment
iustification
before
God
,
or
onely
before
men
.
Surely
it
must
needes
be
taken
that
he
ment
only
before
men
,
els
should
hee
directly
write
against
Saint
Paule
,
if
hee
should
meane
that
workes
do
iustifie
before
God
.
For
Saint
Paule
saith
as
before
;
That
by
the
woorkes
of
the
law
there
should
no
flesh
bee
iustified
in
Gods
sight
.
That
God
will
rewarde
euerie
man
according
to
his
works
.
And
in
the
same
Chapter
(
he
faith
)
For
the
hearers
of
the
lawe
are
not
righteous
before
God
:
but
the
doers
of
the
law
shall
be
iustified
.
Doeth
not
Saint
Paule
say
;
That
God
will
rewarde
euerie
man
according
to
his
workes
,
and
that
euerie
man
that
are
doers
of
the
lawe
shall
be
iustified
.
What
plainer
matter
can
there
be
,
to
mainteine
that
we
are
iustified
by
the
workes
of
the
lawe
.
And
heere
you
see
S.
Paule
&
Saint
Iames
do
agree
verie
well
,
in
mainteining
the
morall
lawe
,
which
here
they
intreat
of
,
to
iustifie
.
But
in
other
places
where
Paule
speaketh
against
the
workes
of
the
lawe
,
that
they
iustifie
not
in
Gods
sight
;
hee
meaneth
only
the
ceremoniall
law
,
as
afore
is
said
.
Haue
you
said
maister
Papist
,
but
what
if
it
be
proued
that
S.
Paule
meaneth
the
By
the
works
of
the
lawe
there
shall
no
flesh
bee
iustified
in
Gods
sight
.
In
the
second
Chapter
to
the
Iewes
he
saith
;
Beholde
thou
art
called
a
Iewe
,
and
restest
in
the
lawe
,
and
makest
thy
boasts
of
God
,
(
or
gloriest
in
God
)
&
knowest
his
will
,
&
allowest
the
thinges
that
are
excellent
,
in
that
thou
art
instructed
by
the
law
.
Then
in
the
21.
22.
and
23.
verse
he
saith
;
Thou
that
preachest
a
man
shoulde
not
steale
,
Doest
thou
steale
?
Thou
that
saist
a
man
should
not
commit
adultery
,
doest
thou
commit
adultery
?
&c.
Thou
that
gloriest
in
the
law
,
breakest
thou
the
law
?
Is
not
this
ment
trowe
you
,
of
the
morall
lawe
.
And
so
proceeding
to
the
3.
Chap.
where
he
proueth
that
al
are
sinners
,
both
Iewes
&
Gentils
;
And
that
there
is
none
righteous
,
&
none
that
doth
good
.
Their
threates
an
open
sepulclre
,
&c.
Whose
mouth
is
full
of
cursing
&
bitternes
,
&c.
Now
when
he
had
thus
laide
abroad
the
wicked
estate
of
man
,
and
breach
of
the
moral
law
,
and
seeing
a
man
not
able
to
fulfill
the
law
,
in
that
sort
as
he
may
bee
iustified
therby
before
God
.
Therfore
saith
Saint
Paul
in
the
same
chapter
:
By
the
works
of
the
law
shal
no
flesh
be
iustified
in
Gods
fight
:
Forby
the
law
commeth
the
knowledge
of
sin
,
which
lawe
must
needes
bee
the
morall
lawe
,
the
law
of
the
x-commandements
.
For
that
is
it
that
bringeth
the
knoledge
of
sinne
.
And
moreouer
,
the
ceremonial
law
was
cleane
taken
away
by
Christ
,
and
was
no
more
a
law
among
the
christian
Iewes
after
Christes
death
,
and
ther
fore
there
was
no
cause
why
Saint
Paule
writing
against
iustification
by
workes
,
should
write
as
meaning
only
of
the
ceremonial
law
,
but
of
the
moral
law
also
.
And
therefore
master
Papist
,
you
must
yeelde
your selfe
conuicted
and
ouerwen
,
in
mainteyning
that
S.
Paule
doth
meane
onely
the
ceremoniall
Law
,
and
not
the
morall
Lawe
.
Againe
to
your
iustification
by
the
workes
of
the
lawe
,
which
S.
Iames
and
Saint
Paul
speak
of
:
this
is
to
bee
vnderstoode
,
that
Saint
Iames
doeth
meane
iustification
before
men
,
and
it
must
nedes
be
so
taken
,
or
els
he
must
be
flat
against
S.
Paul
,
who
hath
a
number
of
places
for
this
one
place
of
S.
Iames
,
as
before
is
set
down
,
and
hereafter
shall
be
if
God
permitte
.
And
if
it
should
bee
so
,
that
the
writer
of
that
epistle
,
that
beareth
the
name
of
saint
Iames
shoulde
meane
as
the
Papists
take
it
,
that
in
plaine
meaning
,
workes
done
by
the
children
of
men
,
doe
iustifie
before
god
,
yet
I
must
rather
preferre
Saint
Paule
,
writing
in
so
many
places
to
the
contrarie
,
before
that
one
place
of
Saint
Iames
,
and
the
rather
,
because
none
doubtes
of
S.
Paules
epistles
,
but
to
be
his
owne
,
but
the
learned
haue
doubted
of
this
Epistle
which
beareth
the
name
of
S.
Iames
,
whe
ther
S.
Iames
were
the
author
&
writer
therof
or
not
:
but
let
it
be
S.
Iames
epistle
yet
he
doth
not
say
:
Ye
see
then
that
of
works
a
man
is
iustified
before
God
.
He
leaueth
out
(
before
God
)
so
that
the
meaning
is
then
to
be
taken
,
that
good
works
may
iustifie
before
men
,
but
not
before
God
,
because
of
imperfection
.
For
there
is
iustification
before
God
,
&
iustification
before
men
.
And
the
iustification
before
men
,
is
that
which
S.
Iames
meaneth
.
Again
,
S.
Iames
saith
,
was
not
Abraham
our
father
iustified
through
works
,
when
he
offred
his
sonne
vpon
the
altar
?
This
iustification
must
nedes
be
taken
to
be
before
men
,
and
not
before
god
,
and
that
it
must
be
so
taken
,
let
vs
see
what
S.
Paul
saith
of
the
said
Abraham
.
For
if
Abraham
(
saith
he
)
wer
iustified
by
works
,
them
hath
he
wherin
to
boast
(
or
to
reioice
)
but
not
before
God
.
For
what
saith
the
scripture
?
Abraham
be
leued
god
,
&
it
was
counted
vnto
him
for
righteousnesse
.
To
him
that
worketh
,
is
the
reward
,
not
reckned
of
grace
,
but
of
duetie
.
To
him
that
worketh
not
,
but
beleeueth
on
him
that
iustifieth
the
vngodly
,
his
faith
is
counted
for
righteousnes
he
saith
,
if
Abraham
were
iustified
by
workes
,
he
hath
wherein
to
boast
or
to
reioyce
,
and
so
he
hath
if
he
were
iustified
by
workes
.
But
yet
with
God
,
good
working
Abraham
could
not
boast
in
his
good
workes
:
for
though
Abraham
were
one
of
the
best
among
the
children
of
men
,
yet
how
he
had
beene
able
to
haue
stoode
in
tryall
with
God
,
if
his
workes
should
haue
beene
wayed
in
the
righteous
ballance
of
Gods
iustice
,
without
Christ
,
no
question
but
Abraham
must
haue
fallen
to
the
grounde
.
And
who
will
doubt
,
but
that
Abraham
in
offering
of
his
sonne
whome
hee
so
entirely
loued
,
to
bee
a
sacrifice
and
to
kill
him
,
who
was
begotten
in
their
old
age
,
when
they
were
past
all
hope
to
haue
children
,
and
being
his
onely
sonne
,
and
he
to
be
the
killer
of
him
,
him selfe
,
must
needes
haue
inwarde
conflictes
,
passions
,
combats
,
and
grieues
,
in
which
sinne
,
(
no
doubt
)
appeared
before
God
inough
to
haue
condemned
him
,
if
God
without
mercy
would
narrowly
haue
looked
vnto
him
.
And
therefore
to
shew
that
Abraham
was
not
iustified
by
workes
,
Saint
Paule
saith
,
if
Abraham
were
iustified
by
workes
,
which
word
(
if
)
importeth
a
plaine
negatiue
in
this
place
,
that
Abraham
was
not
iustified
by
his
works
and
therfore
that
it
might
bee
knowen
that
Abraham
could
not
be
iustified
by
his
works
before
God
,
but
was
to
bee
made
righteous
by
faith
(
he
saith
.
)
For
what
saith
the
scripture
,
Abraham
beleeued
God
,
and
it
was
counted
to
him
for
righteousnesse
.
But
Saint
Paul
saith
,
that
God
will
rewarde
euery
man
according
to
his
works
.
And
therefore
(
wil
you
say
)
good
works
merite
rewarde
.
But
Saint
Paul
vseth
not
these
words
here
,
to
The
Lord
rewarde
him
according
to
his
deedes
,
that
is
to
say
,
with
punishmentes
To
them
which
continuing
in
wel
doing
:
seeke
for
glorie
,
&
honor
,
&
immortality
,
and
eternall
life
.
(
Some
bookes
haue
it
translated
thus
,
that
is
to
say
,
praise
,
honor
,
and
immortalitie
to
them
which
continue
in
good
doing
,
and
seeke
eternall
life
.
A
sophisticall
head
may
cauill
vpon
these
words
of
Saint
Paule
,
in
not
taking
them
as
he
meaneth
,
but
will
peruerslye
expound
them
contrary
to
his
meaning
,
inferring
,
that
workes
(
by
these
words
)
should
deserue
and
merite
eternall
life
,
which
Saint
Paule
meaneth
nothing
les
.
For
if
he
should
in
this
place
mean
so
,
then
should
he
not
agree
with
himselfe
,
and
also
cause
contrarietie
in
the
holie
Ghost
,
whose
penne
S.
Paul
was
,
which
were
greate
blasphemie
to
mainteyne
.
Saint
Paule
vseth
these
wordes
,
not
to
mainteine
,
that
workes
(
as
they
are
done
since
the
fal
of
Adam
)
are
so
meritorious
,
as
they
shoulde
deserue
theyr
rewarde
.
But
he
rather
writeth
in
this
sort
,
to
prouoke
and
stirre
vp
(
by
the
power
of
the
holie
Ghost
)
the
hearts
of
Gods
children
to
a
godly
life
,
that
theyr
faith
thereby
may
the
more
appeare
to
the
good
example
of
others
,
&
God
of
his
free
mercie
yeelded
his
trauel
to
ouerthrow
that
pernitious
sect
of
the
Iewes
,
of
iustifying
by
the
works
of
the
law
,
because
it
was
euident
to
him
,
that
if
that
sect
should
continue
and
take
place
,
the
glory
of
Christ
Ie
sus
his
passion
and
death
,
should
be
cleane
ouershaddowed
and
darckned
thereby
,
and
so
made
altogether
insufficient
,
which
is
only
&
alone
sufficient
to
merit
and
purchase
saluation
for
vs
.
And
the
ho
ly
Ghost
foreseing
that
as
mischieuous
a
generation
should
rise
vp
,
whose
head
should
be
Antichrist
,
who
in
like
sorte
would
maintein
iustification
by
the
works
of
the
law
,
a
deuise
of
Sathan
to
put
Christ
from
his
glory
,
stirred
vp
Saint
Paule
that
most
notable
instrument
of
GOD
,
who
hath
so
employed
his
penne
,
and
wrote
so
large
a
discourse
in
his
Epistles
,
in
(
at
the
least
)
fiue
and
twenty
chapiters
of
the
saide
Epistles
,
mainteyning
eyther
in
plaine
wordes
,
or
by
circumstances
,
faith
to
iustifie
without
the
works
of
the
law
and
that
the
righteousnesse
of
god
commeth
by
faith
,
&
not
by
the
works
of
the
law
,
as
the
mouth
of
the
aduersary
cannot
but
be
stopped
tberby
.
For
proofe
after
he
had
said
,
That
by
the
works
of
the
works
of
the
law
,
no
flesh
should
be
iustified
in
Gods
sight
.
(
meaning
therby
,
aswel
the
law
written
,
as
the
law
vnwritten
)
bicause
wee
are
not
able
to
perfourme
the
law
,
which
if
we
could
,
then
wolde
he
not
haue
written
against
them
that
boast
of
the
performing
of
the
lawe
,
as
he
did
,
but
would
(
no
doubt
)
haue
as
earnestlie
mainteyned
Iustification
by
dooing
the
Lawe
,
as
they
.
As
partly
you
may
perceiue
by
his
words
,
in
that
he
saith
,
not
the
hearers
of
the
Lawe
,
but
the
doers
of
the
lawe
shal
be
iustified
,
meaning
still
,
if
they
be
done
in
their
full
perfection
,
so
as
God
can
finde
no
fault
by
their
imperfection
.
So
in
deede
they
iustifie
,
els
not
.
he
procedeth
forward
&
saith
:
but
now
is
the
righteousnesse
of
God
made
manifest
without
the
law
,
&c.
To
witte
,
the
righteousnes
of
god
,
by
the
faith
of
Iesus
Christ
,
vnto
all
,
and
vpon
all
that
beleeue
.
Here
be
saint
Paules
words
very
plaine
,
that
the
righteousnesse
of
God
is
made
manifest
without
the
Law
,
hee
meaneth
here
all
the
whole
parts
of
the
law
,
for
proofe
,
in
this
chapter
he
beginneth
first
with
circumcision
,
then
to
vnbeleef
,
then
to
mans
vnrighteousnes
,
that
proofe
is
made
,
that
Iew
and
gentil
is
vnder
sin
,
by
our
sinful
actes
&
deedes
,
and
then
commeth
to
those
verses
before
rehearsed
,
so
that
it
is
plaine
,
hee
meaneth
the
whole
lawe
,
moral
and
ceremonial
,
written
and
vnwritten
.
And
he
geueth
you
to
witte
,
what
righteousnes
he
meaneth
,
euen
the
righteousnes
of
god
,
by
the
faith
of
Iesus
Christ
,
which
righteousnes
consisteth
in
Gods
promise
,
which
he
performeth
to
all
those
that
beleue
in
Christ
Iesus
.
And
what
is
the
promise
?
It
is
saluation
vnto
all
that
beleue
in
Christ
Iesus
,
as
in
the
actes
of
the
Apostles
it
is
said
.
Be
it
knowen
vnto
you
therfore
men
and
brethren
,
that
through
this
man
is
preached
vnto
you
the
forgeuenes
of
sins
,
and
from
all
things
from
which
you
could
not
be
in
stified
by
the
law
of
Moises
,
by
him
euerie
one
that
beleueth
,
is
iustified
.
Here
is
the
promise
.
It
is
not
said
;
euery
one
that
beleueth
&
doth
good
workes
:
but
euery
one
that
beleueth
.
For
the
imperfection
of
mans
works
(
except
Christes
workes
)
be
such
,
as
that
they
are
not
once
to
bee
named
in
the
cause
of
iustification
,
thogh
at
sometime
they
be
set
down
to
iustifie
,
to
maintaine
the
excellency
of
the
law
,
in
the
perfection
therof
,
when
it
is
fulfilled
according
to
the
precise
wil
of
God
,
which
(
I
say
againe
)
neuer
man
was
able
to
do
,
but
only
Christ
,
who
iustifieth
all
beleeuers
from
all
thinges
which
the
lawe
of
Moyses
could
not
.
And
thus
you
see
the
law
of
Moses
cleane
cut
off
from
iustifiing
.
And
S.
Paul
saith
,
For
(
that
that
was
im
possible
to
the
law
,
in
asmuch
as
it
was
weak
because
of
the
flesh
)
God
sending
his
own
sonn
in
similitude
of
sinful
flesh
,
&
for
sin
condemned
sin
in
the
flesh
,
that
the
righteousnes
of
the
law
might
be
ful
filled
in
vs
,
which
make
not
after
the
flesh
but
after
the
spirit
.
Here
is
laide
before
vs
the
weaknesse
of
the
lawe
,
not
that
it
is
weake
in
it selfe
,
for
the
lawe
is
of
greate
force
both
to
condemn
&
to
iustifie
:
for
as
many
as
offend
the
law
,
it
condemneth
to
the
pit
of
hel
,
if
mercy
in
Christ
go
not
be
twixt
.
And
it
is
of
great
force
to
iustify
,
if
it
be
not
in
any
point
broken
,
which
if
it
be
,
then
is
it
weake
&
impossible
to
iusti
fie
:
and
because
the
case
stode
so
,
that
man
could
not
be
iustified
by
the
lawe
,
being
weak
in
man
,
therfore
God
in
mercy
sent
down
his
son
in
similitude
of
sinful
flesh
,
to
do
that
for
mankinde
,
which
was
impossible
for
man
by
the
law
to
do
.
Again
that
you
may
vnderstand
that
saint
Paule
meaneth
not
only
the
ceremoniall
lawe
,
when
he
saith
,
the
works
of
the
lawe
iustifie
not
,
but
the
moral
law
also
,
not
only
the
scriptures
afore
alleadged
doth
proue
it
,
but
these
that
follow
,
doe
also
manifest
the
same
.
In
the
9.
chap.
he
saith
:
For
ere
the
children
were
borne
,
when
they
had
neither
done
good
nor
euil
,
that
the
purpose
of
God
might
remaine
according
to
election
:
not
by
reason
of
workes
,
but
by
him
that
calleth
,
&c.
Here
is
Gods
election
before
birth
,
before
the
children
had
done
either
good
or
euil
.
But
you
will
say
that
God
did
elect
Iacob
,
because
hee
saw
before
that
Iacob
woulde
be
good
.
The
Pelagian
in
deed
is
of
your
minde
,
whose
opinion
Saint
Augustine
did
confute
in
his
booke
of
Predestination
of
Saints
,
where
in
his
18.
chapter
he
alleadgeth
saint
Paul
in
the
first
to
the
Ephesians
,
to
confute
them
,
saying
:
He
chose
vs
that
we
should
be
holy
.
Not
for
that
wee
would
be
holy
.
But
S.
Paul
in
this
place
is
very
plain
against
you
:
scan
the
words
wel
he
tels
you
that
before
the
children
of
God
had
done
either
good
or
euil
,
that
the
pur
pose
of
God
might
remain
according
to
election
.
Gods
wil
&
purpose
then
is
the
first
&
chiefest
cause
of
electio
&
reprobation
:
the
wil
&
purpose
of
god
as
touching
saluation
being
once
past
,
stands
firm
for
euer
.
There
is
no
shadow
of
turning
in
God
.
And
election
&
reprobation
resteth
not
only
vpon
Iacob
&
Esau
,
but
it
stretcheth
as
he
hath
chosen
vs
in
him
before
the
foundations
of
the
world
,
&c.
and
who
hath
predestinated
vs
,
&c.
Here
he
includes
al
the
elect
,
not
Iacob
alone
.
And
as
the
good
wil
&
purpose
of
God
is
the
first
cause
,
so
the
free
mercie
of
Cod
in
Christ
Iesus
(
being
also
a
first
cause
in
the
second
person
)
is
the
meane
,
&
an
inferior
cause
of
our
saluation
,
bicause
the
wil
&
purpose
of
god
was
first
in
God
before
election
,
and
to
cut
you
off
from
your
opinion
,
that
the
works
of
grace
to
come
,
and
past
(
which
you
say
doe
merit
)
was
,
and
is
,
the
cause
of
election
and
saluation
.
Saint
Paules
sword
is
redy
at
hand
,
for
he
saith
:
that
the
purpose
of
God
might
remaine
(
in
prede
stinating
he
meaneth
)
according
to
electi
on
,
not
by
works
but
by
him
that
calleth
.
And
may
it
be
doubted
,
that
the
workes
done
by
Iacob
,
the
elect
vessell
of
God
,
which
Saint
Paul
speaketh
of
here
,
were
not
wrought
by
grace
?
Was
elected
Iacob
without
grace
,
when
hee
did
those
good
workes
?
He
was
not
,
for
the
Lord
had
chosen
him
,
and
therefore
hee
could
not
be
without
grace
.
And
Iacob
was
elected
;
but
not
by
works
saith
he
.
I
praie
you
marke
it
well
,
for
hee
saith
not
by
workes
.
Is
the
election
not
by
workes
Paule
?
By
whome
then
?
By
him
that
calleth
;
And
who
is
he
that
calleth
?
Euen
God
the
Father
through
his
mercie
in
Christ
Iesus
his
sonne
.
Then
election
wherein
saluation
is
included
,
resteth
not
in
our
workes
and
wil
,
but
in
God
;
who
for
Christ
his
sonnes
sake
,
by
suffering
passion
and
death
for
vs
,
hath
in
his
free
mercie
chosen
,
called
,
and
appointed
his
elect
to
saluation
.
And
then
resteth
it
not
in
our
wil
&
workes
wrought
by
grace
.
For
Saint
Paule
in
the
same
Chapter
saith
;
So
then
is
it
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
You
shall
further
see
how
Saint
Paule
in
this
Chapter
(
if
you
please
to
reade
it
)
proceedeth
still
to
mainteine
election
and
reprobation
,
of
which
he
maketh
a
further
discourse
from
the
sixteenth
verse
to
the
one
and
thirtie
,
and
then
he
saith
;
But
Israel
which
followeth
the
lawe
of
righteousnesse
,
coulde
not
atteine
vnto
the
lawe
of
righteousnesse
.
Wherefore
?
Because
they
sought
it
not
by
Faith
,
but
as
it
were
by
the
workes
of
the
law
,
&c.
You
may
see
now
that
our
workes
can
neither
atteine
righteousnesse
nor
iustification
:
But
Christ
onely
doeth
iustifie
vs
by
Faith
without
workes
.
For
it
is
written
;
Beholde
I
put
in
Syon
a
stumbling
stone
,
and
a
rocke
of
offence
:
and
whosoeuer
beleeueth
in
him
,
shall
not
bee
confounded
.
Againe
;
Wee
which
are
Iewes
by
nature
,
and
not
sinners
of
the
Gentiles
,
knowe
that
a
man
is
not
iustified
by
the
woorkes
of
the
law
,
but
by
Faith
in
Iesus
Christ
.
Euen
wee
I
saie
haue
beleeued
in
Iesus
Christ
,
that
wee
might
bee
iustified
by
the
Faith
of
Christ
,
and
not
by
the
woorkes
of
the
lawe
:
Because
that
by
the
workes
of
the
lawe
,
no
flesh
shall
be
iustified
.
I
doe
not
abrogate
the
grace
of
God
.
For
if
righteousnesse
be
by
the
lawe
,
then
Christ
died
in
vaine
.
But
Christ
died
not
in
vaine
(
for
our
sins
were
the
cause
of
his
death
)
therefore
righteousnesse
is
not
by
the
lawe
.
Saint
Paule
himselfe
hath
so
largelie
and
so
plainlie
laide
abroad
this
matter
of
iustification
by
Faith
without
the
works
of
grace
,
that
there
needeth
not
any
more
to
be
saide
of
anie
other
for
better
vnderstanding
of
the
matter
,
then
himselfe
in
plaine
termes
hath
set
downe
.
But
this
is
the
malice
of
Satan
in
his
impes
,
to
impungne
the
truth
,
and
by
the
deuils
sophistrie
to
peruert
whatsoeuer
hath
been
set
downe
by
the
Saints
of
God
,
to
the
glory
of
Christ
Iesus
.
But
make
what
blind
distinctions
soeuer
you
wil
vpon
S.
Paules
wordes
,
his
wordes
are
plaine
inough
to
ouerthrow
your
iustification
by
workes
wrought
by
grace
.
And
Saint
Paul
speaketh
plainlie
to
the
whole
world
,
Iewe
,
and
Gentile
,
of
the
whole
lawe
of
Moses
,
as
well
morall
as
ceremoniall
:
that
it
iustifieth
not
before
God
.
And
it
doeth
appeare
,
that
Bildad
in
the
25.
Chapter
of
Iobe
,
was
of
Saint
Paules
minde
;
That
a
man
cannot
be
iustified
before
God
:
his
wordes
be
these
;
And
how
may
a
man
be
iustified
with
God
?
Or
how
can
he
be
cleane
,
that
is
borne
of
a
woman
?
The
meening
of
these
wordes
may
thus
be
taken
,
that
if
a
man
or
the
best
life
of
man
be
compared
with
God
,
it
is
so
base
,
so
vile
,
and
so
vncleane
in
the
sight
of
God
,
that
it
is
impossible
that
he
should
be
iustified
before
God
.
And
yet
you
Papistes
will
be
so
pure
,
that
by
good
workes
you
wil
be
iustified
.
But
will
you
heare
what
Saint
Paule
saith
to
the
Iewes
,
and
so
consequently
to
you
Papists
that
will
be
iustified
by
the
lawe
,
hee
saith
;
whosoeuer
are
iustified
by
the
law
,
ye
are
fallen
from
grace
,
for
we
through
the
spirit
,
wait
for
the
hope
of
righteousnesse
through
Faith
.
Though
the
circumcised
were
the
cause
that
Saint
Paule
wrote
these
wordes
,
and
telleth
them
that
they
are
bound
to
keepe
the
whole
lawe
,
&
that
they
were
abolished
from
Christ
.
Then
as
in
the
former
wordes
plainely
appeareth
,
he
telleth
all
iusticiaries
.
That
whosoeuer
are
iustified
by
the
lawe
,
or
that
will
be
iustified
by
the
lawe
,
they
are
fallen
from
grace
.
And
in
what
state
you
stand
that
are
fallen
from
grace
,
I
doubt
not
but
you
know
,
euen
from
saluation
.
And
I
trust
that
in
this
place
you
will
not
saie
,
but
that
Saint
Paule
speaketh
as
well
of
the
morall
lawe
as
of
the
ceremoniall
lawe
,
if
you
will
not
be
too
blinde
or
twoo
wilfull
.
And
because
you
shall
the
better
vnderstand
that
he
speaketh
here
of
the
morall
lawe
,
he
saith
in
the
14.
verse
of
the
same
Chapter
thus
;
For
all
the
lawe
is
fulfilled
in
one
worde
,
which
is
this
;
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
And
so
going
on
still
vpon
the
morall
lawe
,
telling
them
that
if
they
bite
or
deuoure
one
another
,
they
shall
be
consumed
one
of
another
,
signifying
vnto
them
,
that
if
they
walke
in
the
spirite
,
they
shall
not
fulfill
the
lustes
of
the
flesh
,
and
that
if
they
be
led
by
the
spirite
,
they
are
not
vnder
the
lawe
;
and
so
sheweth
them
what
be
the
works
of
the
flesh
,
as
adultery
,
fornication
,
vncleanesse
,
wantonnesse
,
idolatrie
,
witchcraft
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
seditions
,
heresies
,
enuie
,
murthers
,
dronkennes
,
gluttonie
,
and
such
like
.
And
so
from
these
forbidden
vices
,
he
goeth
to
the
fruites
of
the
spirite
;
which
are
,
loue
,
ioy
,
peace
,
long
suffering
,
gentlenes
,
goodnes
,
faith
,
meekenesse
,
temperancie
:
against
such
(
saieth
Paule
)
there
is
no
law
.
Now
maister
Papist
yee
hearing
al
this
from
Saint
Paule
,
dare
yee
yet
say
,
that
hee
meaneth
not
the
morall
lawe
,
when
hee
saieth
;
By
the
workes
of
the
lawe
no
flesh
shal
be
saued
nor
iustified
in
Gods
sight
,
but
of
the
ceremoniall
lawe
.
And
he
saith
in
the
third
Chapter
to
Titus
yet
more
plainely
,
thus
;
For
we
our selues
also
were
in
times
past
,
vnwise
,
disobedient
,
deceiued
,
seruing
the
lustes
and
diuers
pleasures
,
liuing
in
maliciousnes
and
enuie
,
hatefull
,
and
hating
one
another
.
But
when
the
fulnesse
and
loue
of
God
our
Sauiour
towarde
man
appeared
,
not
by
the
woorkes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
hee
saued
vs
,
by
the
washing
of
the
new
birth
,
and
the
renuing
of
the
holie
Ghost
,
which
he
shewed
on
vs
abundantly
,
through
Iesus
Christ
our
Sauiour
.
That
wee
being
iustified
by
his
grace
,
should
bee
made
heires
according
to
the
hope
of
eternal
life
.
Now
you
iustified
men
,
behold
here
your
downefall
,
your
breaknecke
,
such
a
chokemorsel
for
you
,
as
if
S.
Paul
had
written
no
more
but
euen
this
peece
of
scripture
alone
,
it
had
bene
sufficient
to
haue
ouerthrowne
your
whole
castle
of
comedowne
,
of
iustifying
by
the
works
of
the
law
&
grace
.
I
beseech
you
sirs
,
marke
these
words
of
Saint
Paule
,
how
hee
termeth
them
the
workes
of
righteousnesse
.
No
doubt
but
these
workes
of
righteousnesse
which
Saint
Paule
writes
of
here
,
which
were
done
by
him
&
others
of
the
godly
sort
,
were
wrought
by
grace
,
receiued
from
God
the
Father
.
And
yet
for
all
that
wee
are
not
iustified
nor
saued
by
them
(
saith
he
)
but
according
to
the
free
mercie
of
God
he
saued
vs
,
in
Christ
Iesus
our
Sauiour
.
And
you
cannot
denie
,
but
these
be
workes
of
the
morall
lawe
.
And
let
it
be
that
these
good
works
done
by
S.
Paule
were
the
workes
of
Christ
;
as
the
aduersarie
before
hath
saide
such
workes
be
:
yet
you
see
he
saith
;
Not
by
these
workes
of
righteousnesse
were
they
saued
.
So
that
take
it
howe
you
will
,
S.
Paule
cutteth
good
workes
off
from
iustifying
before
God
,
and
that
saluation
commeth
not
thereby
,
but
by
grace
(
saith
S.
Paule
)
for
by
grace
(
saith
hee
)
you
are
Doubtlesse
I
think
all
thinges
but
losse
for
.
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
.
For
whom
I
haue
counted
al
things
losse
,
&
do
iudge
them
to
be
dung
,
that
I
might
win
Christ
,
and
might
be
found
in
him
,
not
hauing
mine
owne
righteousnes
,
the
righteousnesse
of
the
lawe
,
but
that
righteousnes
which
is
through
the
Faith
of
Christ
,
the
righteousnes
,
which
is
of
God
through
Faith
.
Here
he
saith
,
that
hee
might
win
Christ
and
bee
founde
in
him
,
that
is
to
saie
,
as
one
ingrafted
in
Christ
by
Faith
,
laying
aside
his
owne
righteousnes
which
is
of
the
law
;
which
is
all
his
good
workes
;
whereof
hee
was
full
,
in
the
most
perfect
sort
.
No
Papist
in
the
worlde
like
him
,
no
,
not
the
Pope
himselfe
as
pure
as
they
make
him
.
Of
this
righteousnesse
woulde
not
S.
Paule
presume
,
but
laide
it
aside
,
esteeming
it
no
better
then
losse
,
yea
,
and
all
thinges
to
bee
but
dung
,
for
the
excellencie
of
the
knowledge
of
Christ
Iesu
his
Lord
:
and
onely
depended
vpon
the
righteousnesse
which
is
through
the
Faith
of
Christ
.
But
to
cut
the
Papists
off
from
cauelling
vpon
this
place
,
that
S.
Paul
should
meane
his
righteousnes
before
grace
,
and
not
his
righteousnes
after
grace
:
it
is
most
euident
&
plaine
,
that
he
meaneth
as
wel
his
righteousnesse
after
grace
,
as
that
before
grace
.
And
although
these
wordes
in
the
7.
vers.
vz.
But
the
things
that
were
vantage
vnto
me
,
the
same
I
counted
losse
for
Christes
sake
.
May
be
taken
to
be
spoken
of
his
righteousnesse
before
grace
(
as
the
Papists
would
haue
it
)
yet
that
which
foloweth
after
,
maketh
it
manifest
&
plain
,
that
he
meaneth
aswel
his
righteousnesse
after
grace
,
as
that
afore
grace
.
For
proofe
wherof
,
S.
Paul
saith
in
the
8.
ver.
folowing
:
Yea
doubtles
I
thinke
all
things
but
losse
for
the
excellent
knowledge
of
Christ
Iesus
my
lord
.
Note
here
that
he
saith
euen
in
his
apostleship
,
when
he
was
a
iust
man
and
a
righteous
person
,
that
he
thinketh
all
thinges
but
lost
,
&c.
Hee
meaneth
not
onely
that
righteousnes
before
grace
,
but
that
after
grace
.
Note
this
worde
,
all
things
,
for
it
is
worthie
the
noting
,
and
is
of
great
importance
:
for
when
hee
saieth
,
all
things
,
it
is
a
generall
worde
whereby
hee
excepteth
nothing
:
neither
his
workes
done
after
grace
:
neither
his
righteousnesse
before
grace
:
neither
anie
thing
els
whatsoeuer
;
he
accounts
all
but
losse
and
of
no
value
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
his
lord
.
We
see
here
that
S.
Paule
maketh
no
account
of
any
thing
but
only
of
the
excellent
knowledge
of
Christ
Iesus
,
which
knowledge
of
Christ
consisteth
onely
in
beleeuing
,
that
by
his
death
&
passion
we
are
redeemed
from
euerlasting
death
,
to
eternal
saluation
.
And
that
there
was
no
hope
in
S.
Paule
which
hee
could
finde
in
himselfe
,
whereby
to
receiue
comfort
of
himselfe
.
Behold
how
he
complaineth
of
himselfe
,
&
accuseth
himselfe
,
for
that
by
himselfe
he
is
led
captiue
vnto
the
law
of
sin
:
and
so
with
an
outcry
,
and
with
a
pittifull
lamentation
saith
;
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
.
Where
is
now
Saint
Paules
righteousnes
,
wherein
he
is
to
repose
(
as
the
Papist
say
)
his
hope
of
merit
,
by
his
righteous
works
.
He
crieth
out
on
it
,
accounting
and
iudging
all
things
as
afore
to
bee
but
dung
,
in
respect
of
the
excellent
knowledge
of
Christ
.
Thus
you
see
S.
Paul
beholdeth
nothing
but
Christ
onely
:
and
laieth
all
his
righteousnesse
aside
,
hauing
no
hope
at
all
therby
to
merit
heauen
.
Then
if
S.
Pauls
righteousnes
bee
laide
aside
as
not
meritorious
to
purchase
heauen
,
what
shal
become
of
al
your
popish
righteousnes
,
but
euen
be
laid
aside
as
S.
Paule
hath
laid
his
,
nay
rather
commit
it
to
the
dunghill
,
as
not
worthie
to
bee
compared
with
S.
Pauls
righteousnesse
.
But
methinks
I
heare
one
demand
a
question
,
the
same
that
was
demanded
in
the
3.
to
the
Gala.
which
is
this
;
Wherefore
then
serueth
the
lawe
,
if
when
we
haue
done
the
works
of
the
law
,
we
shall
not
merit
by
them
,
nor
be
iustified
by
them
.
S.
Paule
maketh
It
was
added
(
saith
he
)
because
of
the
transgressions
,
till
the
seede
came
,
vnto
the
which
the
promise
was
made
,
&c.
Is
the
law
then
against
the
promise
of
God
?
God
forbid
:
for
if
there
had
ben
a
lawe
giuen
,
which
could
haue
giuen
life
,
surely
righteousnes
shuld
haue
bin
by
the
law
.
But
the
scripture
hath
concluded
al
vnder
sin
,
that
the
promise
by
the
faith
of
Iesus
Christ
,
should
be
giuen
to
all
that
beleeue
,
but
before
Faith
came
,
wee
were
kept
vnder
the
law
,
and
shut
vp
vnto
the
faith
,
which
should
afterward
bee
reuealed
:
wherfore
the
lawe
was
a
schoolemaister
to
bring
vs
to
Christ
,
that
wee
might
be
made
righteous
by
Faith
.
Now
heere
you
see
,
wherfore
the
law
serueth
,
it
is
as
a
glasse
for
vs
,
wherin
to
behold
our
sins
,
for
our
sins
were
the
cause
that
the
lawe
was
added
.
And
the
lawe
shewing
vs
our
sinnes
,
&
we
finding
no
helpe
therby
but
damnation
(
because
no
man
can
fulfil
the
law
in
such
sort
as
it
can
giue
life
)
.
Therfore
it
teacheth
vs
like
a
good
schoolmaster
,
to
whom
we
shall
resort
for
life
,
pointing
vs
as
with
a
finger
vnto
Christ
Iesu.
For
the
scripture
hath
concluded
all
vnder
sin
,
man
&
all
his
works
,
no
hope
in
our selues
nor
in
our
workes
,
but
to
runne
to
Gods
promise
by
Faith
in
Christ
Iesus
.
And
this
is
our
last
refuge
,
and
the
verie
vpshot
of
our
game
,
wherby
the
kingdom
of
heauen
&
saluation
is
woon
for
euer
.
And
to
make
an
end
of
this
little
worke
,
I
will
ioine
3.
verses
of
Te
Deum
,
which
the
Papists
sing
daily
in
their
Churches
,
but
in
the
lattin
tongue
,
so
as
neither
the
singers
nor
the
hearers
can
vnderstand
the
same
.
But
blessed
bee
our
God
,
that
hath
planted
amongst
vs
such
teachers
,
who
hath
giuen
vnto
vs
which
are
vnlearned
,
the
same
in
our
naturall
tongue
,
so
as
we
may
vnderstand
the
same
to
our
comfort
,
and
find
therin
,
that
you
Papists
do
teach
vs
false
doctrine
,
when
you
teach
vs
that
by
the
workes
of
grace
,
saluation
is
merited
:
wherby
you
make
Christ
no
redeemer
nor
Sauiour
:
but
the
meanes
whereby
we
receiue
grace
,
and
by
which
grace
we
doe
good
workes
,
by
which
works
(
saie
you
)
but
falsly
,
wee
merit
saluation
But
you
shall
heare
what
Te
deum
teacheth
you
to
say
to
Christ
:
thus
it
teacheth
;
When
thou
tookest
vpon
thee
to
deliuer
man
,
thou
diddest
not
abhor
the
virgins
wombe
,
when
thou
haddest
ouercome
the
sharpnesse
of
death
,
thou
didst
open
the
kingdome
of
heauen
to
all
beleeuers
,
we
therfore
praie
thee
helpe
thy
seruants
:
whome
thou
hast
redeemed
with
thy
most
precious
bloud
.
In
the
1.
verse
of
the
three
,
wee
say
to
Christ
;
When
thou
tookest
vpon
thee
to
deliuer
man
,
&c.
So
that
Christ
tooke
vpon
him
to
deliuer
man
from
the
iustice
of
God
,
from
death
,
hell
,
and
damnation
,
before
he
was
conceiued
in
the
wombe
of
the
blessed
virgine
,
and
before
any
of
you
Papists
were
created
,
which
will
bee
iustified
by
your
works
.
And
deliuered
you
from
the
pain
of
hell
(
if
any
of
you
bee
deliuered
)
before
you
did
anie
good
workes
.
And
it
is
not
to
be
saide
,
that
he
woulde
deliuer
those
whome
he
knewe
not
:
he
knew
them
whom
he
would
deliuer
,
&
that
before
the
creation
of
the
world
.
And
vnto
this
I
am
sure
you
agree
,
but
the
difference
is
in
this
(
as
aforesaide
)
that
you
Papistes
will
say
,
that
Christ
tooke
vpon
him
to
deliuer
man
,
because
hee
knew
before
that
they
would
doe
good
works
,
to
merite
to
bee
deliuered
from
perpetuall
death
to
eternall
life
.
But
we
by
Saint
Paul
doe
maintaine
the
contrarie
,
as
before
is
sufficiently
proued
.
But
if
it
were
as
you
say
,
then
should
it
haue
bin
said
thus
:
When
thou
with
the
helpe
of
our
good
workes
,
tookest
vpon
thee
to
deliuer
man
,
&c.
But
it
is
not
so
said
:
but
,
when
thou
tookest
vpon
thee
to
deliuer
man
,
&c.
And
therfore
Christ
alone
toke
vpon
him
the
deliuerance
of
man
,
without
mans
works
,
but
if
the
workes
of
grace
merite
saluation
,
them
no
doubt
but
the
works
of
grace
doe
set
open
the
king
dome
of
heauen
to
all
good
workers
by
grace
,
and
then
what
neede
haue
wee
of
Christ
?
But
because
this
is
false
,
therfore
wee
say
to
Christ
,
in
the
seconde
verse
,
when
thou
hadst
ouercome
the
sharpnes
of
death
.
Thou
(
not
thou
and
the
workes
of
grace
)
but
thou
diddest
set
open
the
kingdome
of
heauen
,
to
whom
I
praye
you
,
to
whom
?
to
all
good
workers
by
grace
?
no
,
but
to
all
beleeuers
,
that
beleue
in
the
passion
and
death
of
Christ
Iesus
.
In
the
third
verse
we
pray
our
blessed
sauiour
to
helpe
his
seruantes
whom
,
what
?
that
hath
merited
heauen
by
the
workes
of
grace
,
surely
that
is
forgotten
.
No
,
no
,
but
those
whom
thou
haste
redeemed
with
thy
precious
bloud
,
here
is
not
with
thy
precious
bloud
,
and
the
workes
of
grace
,
but
with
thy
precious
bloud
alone
,
without
the
workes
of
grace
.
And
to
confirme
all
this
most
true
and
vnreprouable
doctrine
of
iustification
by
faith
,
onely
in
the
passion
and
death
of
our
sauiour
Christ
Iesus
:
And
to
stop
the
mouthes
of
all
the
aduersaries
of
Gods
truth
,
from
caueling
any
more
against
the
same
.
Let
vs
heare
the
words
of
the
Lord
Iesus
himselfe
,
which
he
spake
vnto
his
Who
is
yet
also
of
you
hauing
a
seruant
plowing
,
or
feeding
cattell
,
would
say
vnto
him
by
and
by
,
when
he
were
come
from
the
field
,
goe
,
and
sit
downe
at
the
table
?
and
would
not
rather
say
to
him
,
dresse
wherewith
I
may
sup
,
&
gird
thy selfe
,
and
serue
me
,
til
I
haue
eaten
and
dronken
,
&
afterward
eate
thou
,
&
drinke
thou
.
Doth
he
thanke
that
seruant
because
he
did
that
which
was
commaunded
vnto
him
?
I
trow
not
.
So
likewise
ye
when
ye
haue
done
all
those
things
which
are
commaunded
you
,
say
,
we
are
vnprofitable
seruants
:
we
haue
done
that
which
was
our
duety
to
doe
.
Note
here
the
most
plaine
woordes
of
Christ
,
how
he
ouerthroweth
all
the
workes
of
man
as
meritorious
to
deserue
anye
thankes
from
God
.
He
sayth
playnelye
to
all
the
world
,
aswell
as
to
his
Apostles
:
When
you
haue
done
all
those
things
which
are
commaunded
you
,
yet
say
,
you
are
vnprofitable
seruants
,
and
deserue
nothing
,
for
that
which
we
do
,
is
but
our
bounden
duetie
,
being
bound
to
do
the
commaundement
of
God
vpon
paine
of
damnation
.
As
if
a
maister
commaund
his
seruant
to
do
a
thinge
,
and
the
seruant
doeth
not
that
which
he
is
commanded
to
doe
.
doeth
not
the
mayster
lay
him
on
with
stripes
?
Then
must
the
doing
of
his
maisters
commandement
be
,
not
onely
for
obedience
due
,
according
to
the
duety
of
a
seruant
towards
his
master
,
but
also
to
saue
him
from
many
stripes
,
which
hee
should
deserue
,
according
to
the
saying
of
our
Sauiour
Christ
,
He
that
knoweth
his
masters
will
and
doeth
it
not
,
shal
be
beaten
with
many
stripes
.
Now
,
not
that
the
seruant
in
doing
his
masters
commandement
,
should
therfore
deserue
to
haue
his
masters
inheritance
,
as
the
Papists
do
maintein
,
that
by
their
good
works
they
merite
the
kingdome
of
heauen
.
And
so
standeth
it
with
vs
towardes
God
,
yea
much
more
,
for
no
earthly
master
coulde
euer
doe
for
his
seruants
,
that
our
master
Christ
hath
done
for
vs
,
and
therefore
though
we
doe
all
that
euer
we
are
able
to
doe
,
to
the
vttermost
of
our
power
,
yet
are
we
still
vnprofitable
seruants
,
and
deserue
nothing
at
the
handes
of
God
.
And
behold
the
wisdome
of
the
lord
,
what
person
he
hath
chosen
,
by
whome
to
make
this
similitude
touching
this
matter
.
A
ploughman
,
a
seruant
plowing
,
or
seruing
his
cattle
,
which
kinde
of
people
of
all
men
in
the
world
,
best
deserue
their
hire
,
and
yet
vnprofitable
seruants
,
&
deserue
nothing
:
For
the
Lord
saith
:
Doth
he
thank
that
seruant
,
because
he
did
that
which
was
commanded
vnto
him
?
I
trowe
not
.
Here
is
a
question
demaunded
by
the
Lord
,
whether
thanks
be
to
be
geuen
to
a
seruant
that
doth
his
masters
commandement
,
the
Lord
making
the
answere
himself
,
said
.
I
trowe
not
.
Then
is
it
thus
much
to
say
,
if
a
temporal
master
is
not
to
geue
thanks
vnto
his
seruant
for
doing
his
commandement
,
much
lesse
our
Lord
and
God
,
(
vnto
whome
no
temporal
master
is
to
be
compared
)
is
to
geeue
thankes
to
any
person
that
is
bound
to
do
his
commandement
.
But
if
there
be
no
thankes
to
be
geuen
by
god
to
man
,
for
doing
his
com
maundement
,
which
man
in
duetie
is
bound
to
doe
,
then
is
it
cleere
,
that
man
doeth
not
merite
heauen
by
his
good
workes
,
nor
deserueth
thankes
for
the
same
.
And
thus
hath
the
Lord
him selfe
ouerthrown
the
popish
error
of
meriting
heauen
by
workes
,
done
after
grace
.
And
now
for
finall
conclusion
,
if
to
much
obstinate
wilfulnes
do
not
remaine
within
the
brestes
of
the
aduersaries
,
&
that
if
the
Lord
haue
not
vtterly
cast
them
of
,
as
reprobates
,
it
is
not
possible
,
but
that
these
wordes
,
so
plainely
set
down
,
and
written
with
the
pen
of
the
holy
Ghost
,
by
the
hand
of
the
holy
Apostles
,
and
saintes
of
God
,
and
here
incerted
,
must
needes
perce
their
flinty
hartes
,
and
mollifie
the
same
,
which
if
grace
be
allotted
vnto
them
,
wherby
they
may
haue
fleshie
hartes
,
and
yeelding
spirites
to
Gods
truth
.
It
can
not
be
possible
for
them
to
hold
out
against
this
truth
,
but
will
yeeld
them selues
vnto
Christ
,
acknowledging
him
to
be
the
only
sufficient
sauiour
of
all
the
elect
,
without
any
helpe
of
man
.
And
so
reposing
their
whole
trust
and
confidence
onely
in
Christ
,
and
casting
off
their
good
works
,
as
not
meritorious
,
and
thinke
that
if
they
could
fulfill
the
lawe
in
greater
perfection
then
the
best
that
liueth
,
is
able
to
doe
,
that
yet
they
should
do
no
more
,
but
that
which
in
dutie
they
ought
,
and
are
bound
to
do
.
No
doubt
but
as
the
Lord
is
altogither
mercifull
,
so
will
he
in
mercy
receiue
them
,
and
bring
them
into
his
fold
,
euen
vpon
his
shoulders
,
as
he
did
the
strayed
sheepe
,
and
imbrace
them
,
as
hee
did
the
forlorne
sonne
,
if
they
can
departe
from
their
errors
,
and
imbrace
this
truth
which
leadeth
to
eternall
life
.
And
for
that
the
Lord
God
,
hath
made
prayer
a
meanes
to
obtaine
any
thing
,
that
shall
be
asked
of
him
by
faith
,
and
according
to
his
will
:
And
also
for
that
prayer
may
be
made
,
for
such
as
we
know
not
,
but
may
yet
stande
in
the
state
of
grace
,
whereby
the
Lord
maye
drawe
them
to
him selfe
.
And
for
that
also
manye
numbers
of
papistes
,
haue
willinglye
departed
from
their
popish
religion
and
turned
to
the
gospell
of
Christ
Iesus
.
And
hoping
that
a
great
number
of
them
,
by
prayer
,
and
by
reading
the
word
of
God
,
and
such
good
bookes
,
as
be
agreeable
to
the
word
of
god
,
may
be
brought
to
the
acknowledging
of
their
errors
,
&
to
fall
from
the
same
.
I
pray
and
desire
al
Christians
to
pray
to
the
eternall
&
almighty
God
,
for
their
good
conuersion
and
reformation
,
and
that
they
may
haue
the
spirite
of
GOD
to
guide
them
into
the
way
of
trueth
,
that
they
may
cast
off
their
heresies
,
and
vaine
popish
opinions
,
either
of
merit
by
works
,
or
whatsoeuer
els
not
agreeable
to
the
word
of
God
,
and
so
to
cleaue
to
Christ
Iesus
,
our
only
Aduocate
,
Mediator
,
Intercessor
,
Sauiour
,
and
Light
of
eternall
life
.
Vnto
whome
,
with
God
the
father
,
and
the
holy
ghost
,
be
all
honor
,
praise
and
thanks
,
for
euer
and
euer
.
Amen
.