A
Dialogue
concerning
Iustification
.
-
Philoponus
:
A
Minister
that
loueth
to
labour
in
the
word
and
doctrine
.
-
Philalethes
:
A
Protestant
Christian
,
which
is
a
louer
of
truth
.
-
Philopseudos
:
A
Church-Papist
,
which
yet
still
loueth
some
Errours
and
Lies
.
-
Philonomus
:
A
Proselyte
Iewe
turned
Christian
,
which
is
still
in
loue
with
Moses
Law
.
-
Philautus
:
A
selfe
willed
fellow
,
which
is
in
loue
with
his
owne
opinion
.
-
Philedonos
:
One
that
loueth
pleasure
more
then
Godlines
.
Philoponus
.
WEll
met
Philalethes
,
whence
doe
you
come
?
Philalethes
.
I
come
from
a
Sermon
,
wher
I
heard
a
comfortable
point
handled
.
Philoponus
.
I
pray
you
what
was
the
point
?
Philalethes
.
It
was
the
Doctrine
of
Iustification
by
faith
.
Philoponus
.
That
was
a
great
point
indeed
,
of
maruellous
vse
for
edification
and
comfort
.
And
now
seeing
we
are
alone
,
and
haue
a
spare
time
,
I
pray
you
rehearse
vnto
me
briefly
the
chiefe
matters
of
the
Sermon
in
order
,
as
they
were
deliuered
:
for
I
know
you
haue
an
exceeding
good
memory
.
First
therefore
,
what
Text
did
the
Preacher
expound
?
Philalethes
.
The
Text
which
he
expounded
was
the
third
Chapter
to
the
Rom.
from
verse
24
,
vnto
verse
29.
And
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
.
25
Whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
his
blood
,
to
declare
his
righteousnes
,
by
the
forgiuenes
of
the
sins
that
are
passed
,
through
the
patience
of
God
,
26
To
shew
at
this
time
his
righteousnes
,
that
hee
might
be
iust
,
and
a
iustifier
of
him
which
is
of
the
faith
of
Iesus
.
27
Where
is
then
the
reioicing
?
It
is
excluded
.
By
what
Law
?
of
workes
?
Nay
:
but
by
the
Law
of
faith
.
28
Therefore
wee
conclude
,
that
a
man
is
instified
by
faith
without
the
works
of
the
Law
.
Philoponus
.
What
did
the
Preacher
say
was
the
scope
and
drift
of
this
Text
?
Philalethes
.
To
open
and
declare
the
Doctrine
of
Iustification
by
the
seuerall
causes
of
it
,
and
especially
to
proue
,
that
it
is
by
faith
,
and
not
by
workes
.
Philoponus
.
What
did
he
say
was
the
context
or
coherence
of
this
Scripture
with
the
former
?
Philalethes
.
He
told
vs
,
that
the
Apostle
in
the
former
Chapters
,
from
verse
18.
of
Chapter
Coherence
,
or
Context
.
1.
vnto
the
two
and
twentith
verse
of
chapter
the
third
,
had
proued
that
Iustification
came
not
by
our
workes
,
because
all
men
were
sinners
,
either
by
transgressing
the
Law
of
Moses
,
as
the
Iewe
,
or
of
nature
,
as
the
Gentile
;
both
which
he
conuinced
of
sinne
,
by
the
testimony
of
Scripture
,
and
by
the
common
principles
of
nature
,
and
by
mens
consciences
:
And
hauing
at
the
two
and
twentith
verse
of
this
Chapter
,
propounded
the
Doctrine
of
Iustification
by
faith
,
and
shewed
the
necessity
of
it
,
in
regard
that
al
are
through
guilt
of
sinne
depriued
of
Gods
eternall
glory
:
Here
in
this
Text
he
explaineth
&
establisheth
this
Doctrine
.
Philoponus
.
How
did
he
diuide
his
Text
?
Philalethes
.
Into
two
generall
heads
:
First
,
what
Diuision
.
2.
Parts
.
Iustification
was
,
or
what
it
was
to
bee
iustified
:
Secondly
,
what
were
the
causes
of
our
Iustification
.
Philoponus
.
What
did
he
say
Iustification
was
?
Philalethes
.
He
said
that
this
word
(
Iustify
)
was
To
Iustifie
what
it
is
.
(
verbum
forense
)
a
borrowed
word
from
the
custome
of
ciuill
Courts
,
where
parties
accused
,
which
vpon
triall
be
found
innocent
,
are
absolued
,
and
by
the
mouth
of
the
Iudge
pronounced
innocent
:
Euen
so
sinners
which
beleeue
in
Christ
,
hauing
his
Iustice
and
obedience
imputed
to
them
,
they
are
absolued
from
the
guilt
of
sinne
,
and
pronounced
iust
by
God
himselfe
,
both
in
the
word
,
and
in
their
owne
conscience
.
And
this
is
their
Iustifying
.
Philoponus
.
Can
you
remember
how
he
made
good
this
signification
of
the
word
Iustify
?
Philalethes
.
Yea
,
by
certaine
testimonies
of
Scripture
,
where
Iustify
is
set
against
condemned
.
As
Prouerbs
17.
15.
He
that
iustifieth
the
wicked
,
and
condemneth
the
innocent
,
both
are
abomination
to
the
Lord
.
Aso
Rom.
8.
It
is
God
that
iustifieth
,
who
shall
condemne
?
But
most
plainely
out
of
that
place
,
Act.
13.
39.
By
him
euery
one
that
beleeueth
is
iustified
from
all
things
,
from
which
he
could
not
be
iustified
by
the
Law
of
Moses
:
where
to
bee
iustified
from
a
thing
,
can
signify
nothing
else
but
to
be
fréed
and
absolued
from
it
,
and
pronounced
vnguilty
,
as
condemnation
is
a
pronouncing
of
guiltines
vpon
conuiction
of
the
fault
;
so
by
the
Law
of
contraries
,
seeing
to
condemne
is
the
pronouncing
of
one
guilty
,
to
Iustify
(
which
is
contrary
to
it
)
must
signifie
to
absolue
,
and
to
pronounce
one
innocent
and
iust
.
Philoponus
.
What
did
he
further
say
of
the
word
?
Philalethes
.
That
if
we
follow
the
Latine
Etymologie
,
to
iustify
was
to
make
iust
,
as
to
sanctify
is
to
make
holy
,
to
rectify
is
to
make
right
,
to
mollify
is
to
make
soft
,
to
glorifie
is
to
make
glorious
.
So
when
one
is
iustified
being
before
a
sinner
,
and
vngodly
,
Rom.
4.
3.
he
is
made
righteous
,
Gal.
3.
both
by
the
imputation
of
an
others
iustice
,
and
also
at
the
same
time
by
a
work
of
the
spirit
,
regenerating
and
beginning
in
him
true
righteousnesse
,
he
is
sanctified
.
But
he
told
vs
,
that
howsoeuer
following
the
Latine
Etymology
,
this
word
iustifie
,
may
import
,
to
make
iust
,
yet
in
the
Scripture
phrase
when
this
word
is
vsed
in
the
question
of
iustification
of
a
sinner
before
God
,
there
cannot
one
place
bee
found
,
where
it
is
otherwise
taken
then
to
absolue
and
pronounce
iust
.
Philoponus
.
Would
not
the
Preacher
tell
you
how
the
imputation
of
Iustice
from
an
other
could
make
vs
iust
,
seeing
it
is
likely
that
euery
man
should
be
iust
by
his
owne
iustice
,
as
he
is
wise
by
his
owne
wisdome
?
Philalethes
.
Yes
:
for
he
said
that
the
iustice
which
made
vs
iust
,
though
it
were
inherent
and
did
sticke
in
an
other
,
to
wit
,
in
Christ
:
yet
being
imputed
to
vs
of
God
when
wee
beleeue
,
it
is
now
out
owne
iustice
,
as
veverily
as
if
wée
had
wrought
it
so
;
that
when
the
Scripture
teacheth
,
that
the
righteousnesse
of
an
other
,
which
they
haue
not
in
themselues
,
is
imputed
to
beléeuers
,
it
meaneth
not
,
they
no
way
haue
this
righteousnesse
,
for
they
haue
and
hold
it
by
Faith
:
but
the
meaning
is
,
that
they
haue
it
not
inherent
in
themselues
,
but
that
it
is
in
the
person
of
Christ
,
as
in
the
onely
Subiect
thereof
.
Philoponus
.
Can
you
call
to
minde
,
how
this
was
declared
?
Philalethes
.
Yea
,
by
this
comparison
:
as
the
sinnes
of
the
Elect
are
by
imputation
,
so
made
Christs
sinnes
,
as
that
he
taking
them
vpon
himselfe
was
accursed
,
and
punished
for
them
,
no
lesse
then
if
they
had
béen
his
owne
:
euen
so
the
righteousnesse
of
Christ
which
hee
wrought
in
his
manhood
is
by
imputation
in
such
wise
made
ours
which
beléeue
,
as
by
the
merit
of
it
we
shall
be
saued
,
no
lesse
,
then
if
in
our
own
persons
we
had
fulfilled
the
Law
,
which
was
proued
by
2.
Cor
.
5.
last
verse
,
For
he
hath
made
him
to
be
sinne
for
vs
,
which
knew
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
Also
,
Rom.
1.
17.
18.
For
by
it
the
righteousnesse
of
God
is
reuealed
,
from
faith
to
faith
:
as
it
is
written
,
the
iust
shall
liue
by
faith
.
For
the
wrath
of
God
is
reuealed
from
heauen
against
all
vngodlinesse
,
and
vnrighteousnesse
of
men
,
which
withhold
the
truth
in
vnrighteousnesse
.
Philoponus
.
This
done
,
what
was
more
added
?
Philalethes
.
The
word
being
thus
interpreted
,
hée
came
to
define
the
thing
it selfe
,
after
this
fashion
,
and
to
this
purpose
.
Iustification
is
an
action
of
God
,
freely
and
out
of
his
meere
mercy
,
accounting
to
such
as
beleeue
the
whole
and
perfect
obedience
of
Christ
both
in
doings
and
sufferings
,
by
the
merit
whereof
they
are
absolued
and
acquited
from
the
guilt
and
punishment
of
sin
,
and
accepted
as
righteous
vnto
eternall
life
,
to
the
glory
of
his
rich
grace
.
Philoponus
.
Euery
part
of
this
definition
is
to
be
proued
by
the
Text
it selfe
.
Philalethes
.
It
is
so
,
for
it
consisteth
of
causes
which
are
distinctly
laid
downe
in
the
Text
,
and
therefore
after
the
Preacher
had
told
vs
,
that
Iustification
was
diuided
into
two
parts
,
Remission
of
sins
,
and
Jmputation
of
iustice
,
he
came
to
open
the
causes
of
Iustification
,
which
was
the
second
part
in
the
diuision
of
his
Text
.
Philo
.
Rehearse
now
these
causes
,
as
he
deliuered
them
.
Philal
.
The
principall
efficient
cause
,
hee
said
Causes
of
Iustification
.
Efficient
cause
.
was
the
grace
of
God
fréely
giuing
his
Sonne
to
bee
borne
,
and
to
worke
our
righteousnesse
in
our
nature
,
which
he
assumed
,
by
the
doings
of
his
life
,
and
sufferings
of
his
death
,
and
freely
reckoning
that
righteousnesse
to
vs
,
hauing
by
the
Gospell
fréely
offered
it
vnto
vs
,
and
by
his
holy
spirit
,
or
grace
freely
working
faith
in
our
hearts
,
made
vs
able
to
apprehend
and
receiue
it
.
Philo
.
Belike
then
the
Preacher
told
you
,
that
the
grace
of
God
proceeded
by
these
degrees
to
the
work
of
Iustification
;
first
,
to
purpose
from
euerlasting
the
sending
of
his
Sonne
to
bee
made
man
,
to
worke
righteousnesse
for
men
,
1.
Pet
.
1.
20.
Secondly
,
according
to
that
purpose
in
the
fulnesse
of
time
,
to
send
his
Son
made
of
a
woman
,
borne
vnder
the
Law
,
&c
Gal.
4.
4.
Thirdly
,
to
reueale
his
Sonne
to
vs
,
by
the
preaching
of
the
Gospell
mouing
vs
through
the
spirit
to
beleeue
in
the
name
of
his
Sonne
,
and
thereupon
lastly
accounting
to
vs
the
obedience
of
his
Son
for
our
righteousnesse
,
Rom.
8.
29.
30.
and
all
this
he
did
freely
of
his
own
good
pleasure
.
Ephes
.
1.
6.
8.
Phila
.
You
say
right
;
For
so
hee
deliuered
it
,
to
that
effect
,
and
told
vs
,
this
procéeding
of
Gods
grace
in
the
matter
of
our
Iustification
was
pointed
at
in
those
words
of
his
Text
,
where
it
is
said
,
that
God
set
foorth
his
Sonne
,
&c.
which
setting
foorth
he
said
might
be
referred
both
to
Predestination
,
vpon
which
,
as
vpon
the
first
cause
dependeth
the
whole
work
of
our
redemption
,
and
also
to
the
reuelation
of
Christ
by
the
Gospell
,
where
not
onely
things
to
bee
beléeued
concerning
Christ
are
propounded
,
but
moreouer
the
spirit
of
Christ
is
giuen
to
perswade
the
mind
to
assent
to
the
pleasant
and
ioyfull
things
there
shewed
;
and
hereupon
gaue
foorth
this
double
doctrine
.
First
,
that
wee
must
not
séeke
the
primary
and
chiefe
cause
of
our
Iustification
in
Christ
touching
his
humanity
,
and
as
he
is
our
mediatour
,
much
lesse
in
our selues
,
but
in
God
the
Father
euen
in
his
frée
loue
,
and
free
fauour
.
For
God
so
loued
the
world
,
&c.
Ioh
.
3.
and
heere
it
is
written
,
wee
are
iustified
by
his
grace
freely
giuen
.
Secondly
that
we
are
beholding
to
the
frée
grace
of
God
,
for
the
beginning
,
middle
and
end
of
our
Iustification
:
whence
he
beat
downe
Predestination
vpon
foreseene
works
and
merit
by
works
.
And
after
this
he
added
,
that
the
doctrine
of
the
Gospell
,
neither
was
it
any
idle
inuention
of
men
,
like
to
the
Decretals
of
Rome
,
but
taught
and
set
foorth
of
God
,
neither
yet
a
bare
exhortation
of
words
,
as
the
Law
,
but
effectuall
to
mooue
and
perswade
to
that
which
was
set
foorth
in
it
.
Philo
.
It
is
well
remembred
:
Now
proceed
to
the
next
cause
,
which
is
the
materiall
cause
.
Phila
.
He
taught
,
that
Christ
was
the
matter
Materiall
cause
.
of
our
iustification
,
as
his
Text
saith
,
Through
the
redemption
in
Christ
Iesus
whom
he
gaue
,
&c.
Philo
.
What
did
he
consider
in
Christ
?
Phila
.
Three
things
:
his
person
,
God
and
man
in
Person
.
one
person
:
where
he
taught
both
the
truth
and
the
necessity
of
this
vnion
of
two
natures
in
one
person
:
because
vnto
our
Iustification
was
requisite
the
holinesse
and
obedience
of
his
manhood
,
and
the
power
and
officacie
of
the
God-head
.
The
second
,
was
his
Office
of
Priest
,
Prophet
Office
.
and
King
:
Priest
,
to
offer
the
sacrifice
that
should
purchase
righteousnesse
and
remission
of
sins
.
Prophet
,
to
teach
it
to
the
Church
by
himselfe
and
his
Apostles
.
King
,
to
apply
it
by
his
spirit
,
stirring
vp
that
wonderfull
gift
of
Faith
for
the
receiuing
of
it
.
The
third
thing
was
his
Benefits
.
benefits
,
comprised
in
these
two
words
,
Redemption
,
Propitiation
.
Philo
.
What
said
he
of
those
two
words
?
Phila
.
He
said
of
them
,
that
they
were
both
figuratiue
,
Redemption
.
what
it
is
to
redeeme
.
and
borrowed
spéeches
.
Redemption
is
a
word
borrowed
from
the
vse
of
warres
,
where
such
as
be
taken
prisoners
are
ransomed
and
fréed
by
a
certaine
price
from
their
captiuity
.
So
the
elect
being
by
Gods
iust
iudgement
for
sin
,
captiues
vnder
Satan
,
held
by
him
not
only
in
the
guilt
and
condemnation
of
sinne
,
but
also
in
the
power
and
tyranny
of
sin
,
are
by
the
price
of
Christ
himselfe
ransomed
and
fréed
,
from
that
horrible
curse
and
bondage
,
and
restored
to
a
gratious
2.
Tim
2.
4.
and
glorious
libertie
.
Philo
.
When
the
word
was
thus
interpreted
,
how
did
he
proceede
?
Phila
.
After
this
sort
:
he
proued
the
elect
by
their
fall
in
Adam
to
be
both
the
seruants
of
sinne
and
children
of
Gods
wrath
,
and
so
to
be
both
vnder
the
dominion
of
sinne
,
and
condemnation
of
sinne
.
Ephe
.
2.
1.
2.
3
Rom
6.
17.
Then
he
shewed
,
that
the
redemption
that
Christ
wrought
for
them
,
was
the
fréedome
both
from
the
wrath
of
God
,
and
condemnation
of
sinne
in
this
Redemption
wherin
it
consi●●eth
.
worke
of
Iustification
:
and
from
the
tyranny
and
dominion
of
sinne
in
their
sanctification
:
which
benefits
,
though
they
be
seueral
,
yet
they
are
both
at
one
time
giuen
the
elect
,
the
one
being
a
necessary
,
and
vnseparable
effect
of
the
other
.
This
he
thus
declared
,
that
when
God
hath
accepted
the
perfect
obedience
of
his
sonne
both
actiue
in
doing
,
and
passiue
in
suffering
,
as
a
satisfaction
to
his
iustice
for
sinne
,
so
as
his
wrath
being
appeased
the
guilt
and
punishment
of
sinne
is
remoued
,
and
we
not
only
haue
escaped
hell
by
his
suffering
punishment
,
but
haue
found
an
entrance
into
heauen
by
his
absolute
obedience
,
that
thencefoorth
Satan
can
no
longer
kéep
the
sinner
in
the
tyranny
&
power
of
sin
;
no
more
then
a
cruell
Creditor
can
hold
one
in
prison
that
hath
paid
his
whole
debt
.
Also
where
Christ
doth
giue
vnto
any
his
obedience
and
sufferings
for
remission
of
sinne
and
righteousnes
,
there
he
giues
his
spirit
for
the
mortification
of
sinne
,
and
liuing
to
God
in
newnesse
of
life
,
which
was
proued
by
the
whole
sixte
Chapter
of
the
Epist.
to
the
Romans
,
and
1.
Cor
.
6.
Rom.
8.
Philo
.
You
haue
told
me
the
sum
of
that
,
which
he
taught
of
the
word
Redemption
.
Let
me
heare
somewhat
of
the
word
,
Propitiation
.
Phila
.
Yet
I
had
almost
forgot
to
tell
you
,
that
after
he
had
expounded
the
word
,
and
Propitiation
.
laid
forth
the
thing
it selfe
,
shewing
what
our
redemption
was
;
he
put
the
redéemed
in
mind
of
the
great
and
dangerous
slauery
of
sinne
,
being
a
spirituall
slauery
and
tending
to
eternal
woe
.
Secondly
,
of
the
excéeding
loue
of
Christ
their
redéemer
,
laying
down
such
a
prise
for
thē
,
as
himselfe
,
his
whole
manhood
,
to
frée
them
from
such
a
wofull
estate
.
Lastly
,
of
the
loue
and
thankfulnesse
that
they
did
owe
,
and
must
endeauour
to
returne
in
word
and
deed
to
such
a
most
louing
Redéemer
.
After
this
,
hée
said
,
that
in
calling
Christ
our
Attonement
or
Propitiation
he
did
allude
and
heerein
had
respect
vnto
the
propitiatory
or
mercy
seate
in
the
Law
Philo
.
He
would
then
teach
you
wherefore
the
Apostle
compared
Christ
to
the
Propitiatory
or
Mercy
seat
.
Phila
.
Yea
,
hee
did
so
,
and
also
why
Christ
and
he
alone
is
our
attonement
with
his
Father
.
Philo
.
Let
vs
heare
it
.
Phila
.
For
the
former
,
he
said
that
the
Propitiatory
was
a
figure
of
Christ
in
three
things
:
First
,
as
out
of
the
mercy
Seat
God
gaue
his
Oracles
to
the
people
(
sée
Exod
.
30.
)
so
to
vs
by
his
sonne
Christ
Iesus
hath
hée
reuealed
the
Oracles
of
his
will
,
touching
our
duty
and
saluation
,
as
Iohn
saith
,
Christ
hath
declared
him
to
vs
,
whom
neuer
man
saw
.
And
this
is
my
beloued
son
,
heare
him
,
Mat
.
17.
Secondly
,
God
was
said
to
rest
or
dwel
at
the
Propitiatory
,
betwéene
the
Cherubins
hee
ha●
as
it
were
his
residence
;
so
in
Christ
the
whole
fulnesse
of
the
God-head
dweleth
bodily
,
Col.
2.
9.
Thirdly
,
at
the
Propitiatory
God
was
made
fauourable
to
his
people
,
by
the
blood
which
the
high
Priest
sprinkled
,
which
was
also
a
type
of
Christ
by
whom
God
alwaies
is
pacified
and
reconciled
to
vs
,
peace
being
made
by
that
blood
of
his
Crosse
.
Col.
1.
18.
Philo
.
This
should
seeme
to
be
the
cause
,
why
he
mentioneth
the
blood
of
Christ
in
this
Text
:
[
Through
faith
in
his
blood
.
]
Philo
.
True
,
not
onely
to
teach
whereunto
faith
leaneth
and
looketh
;
namely
,
to
Christs
death
and
bloodshed
,
as
to
his
proper
obiect
;
but
to
signifie
that
Christ
is
that
true
high
Priest
,
who
by
his
owne
blood
once
entered
into
the
holy
place
,
to
make
perfect
for
euer
those
which
are
sanctified
by
him
,
Heb
.
10.
where
he
puts
vs
in
mind
of
the
terrible
iustice
and
wrath
of
God
conceiued
against
sinne
and
sinners
,
in
that
he
could
not
be
pacified
but
by
the
heart
blood
of
his
onely
begotten
Sonne
:
Which
serueth
for
the
humbling
of
vs
déepely
,
whose
sinnes
were
the
true
cause
of
such
his
death
,
as
it
made
greatly
also
for
our
comfort
,
that
such
an
vnualuable
price
was
laid
downe
for
sinners
;
for
hee
said
that
this
was
more
,
&
of
more
worth
,
then
if
all
Angels
,
and
men
had
béene
sacrificed
,
because
of
the
infinite
dignity
of
his
person
.
Philo
.
Now
let
vs
heare
the
latter
thing
,
wherefore
Christ
,
and
Christ
alone
is
our
Propitiatory
or
attonement
.
Phila
.
Because
hee
alone
is
a
man
frée
from
2.
Cor
.
5.
Rom.
1.
4.
last
.
sinne
,
that
he
might
be
a
spotlesse
sacrifice
.
Secondly
,
he
is
so
man
,
as
he
is
God
also
,
that
hee
might
be
a
meritorious
sacrifice
.
Thirdly
,
he
alone
is
the
person
,
appointed
of
his
Father
to
be
the
reconciler
of
mankinde
,
as
it
is
written
,
Ion
.
6.
him
hath
God
the
Father
sealed
,
that
he
might
be
a
Iohn
6.
full
acceptable
sacrifice
.
Philo
.
I
thanke
you
for
this
relation
.
Shall
wee
heare
now
what
was
spoken
of
the
instrumentall
cause
of
our
Iustification
?
Phila
.
Yea
,
if
you
suffer
me
to
admonish
you
of
Instrumentall
cause
.
two
things
which
he
spake
before
he
came
to
the
instrument
.
First
,
that
Christ
in
his
life
and
death
,
in
his
whole
conuersation
and
passion
was
a
Redéemer
and
Reconciler
by
merit
.
And
in
his
resurrection
,
ascension
and
sitting
at
the
right
hand
of
God
his
Father
he
became
a
redéemer
by
efficacy
.
The
other
thing
was
,
that
whatsoeuer
men
bring
of
their
owne
towards
the
pacifying
and
reconciling
God
to
vs
,
whether
it
be
works
of
nature
,
or
of
grace
,
or
degrees
and
orders
of
life
,
or
suffering
of
paine
,
it
is
to
be
refused
as
an
accursed
additament
of
mans
braines
,
which
voideth
all
the
effects
of
Christs
death
and
suffering
,
as
the
Apostle
plainely
teacheth
and
fully
,
Gal.
2.
34.
Philo
.
It
is
now
time
yee
declare
the
substance
of
that
which
was
spoken
touching
the
instrumentall
cause
of
our
Iustification
.
Phila
.
He
did
insist
much
vpon
this
,
to
declare
In
what
sense
faith
doth
iustifie
.
and
proue
that
faith
is
the
onely
instrument
of
the
soule
by
which
wee
obtaine
Christ
and
his
righteousnesse
,
which
doth
not
at
all
profit
vs
vntill
we
doe
beléeue
;
thus
he
expounded
his
Text
(
by
Faith
in
his
blood
)
and
all
those
texts
of
Scripture
,
where
we
are
said
to
be
iustified
by
Faith
,
and
where
the
righteousnesse
of
Christ
is
called
the
righteousnesse
of
Faith
:
he
said
the
meaning
was
,
that
faith
is
the
instrument
of
our
righteousnesse
,
and
that
Christ
and
his
blood
doth
iustifie
vs
being
apprehended
by
this
instrument
:
And
this
exposition
hee
proued
by
comparing
other
texts
of
Scripture
.
As
where
it
is
written
,
that
we
receiue
or
lay
hold
on
Christ
by
faith
,
Ioh
.
1.
12.
And
that
we
seeke
and
attaine
righteousnesse
by
faith
Rom.
10.
And
that
we
are
made
righteous
by
faith
,
Gal.
3.
24.
And
receeiue
the
promise
of
the
Spirit
by
faith
,
Gal.
3.
Which
being
written
of
faith
,
and
not
of
hope
or
loue
,
or
any
other
grace
,
doth
proue
it
to
be
the
onely
instrument
of
our
righteousnes
:
&
this
thing
he
taught
very
distinctly
that
faith
as
it
is
a
gift
,
quality
infused
,
or
worke
of
the
spirit
,
is
no
part
of
our
righteousnes
wherby
we
stand
iust
before
God
,
neither
doth
merit
any
thing
for
vs
of
God
,
but
that
it
was
only
the
perfect
obedience
of
Christ
in
his
doings
and
sufferings
that
merited
for
vs
,
that
we
should
be
accepted
for
righteous
before
the
tribunall
Seat
of
his
Father
,
Faith
seruing
onely
as
a
spirituall
Organ
and
instrument
to
receiue
or
lay
hold
on
that
righteousnesse
of
Christ
and
to
appropriate
it
vnto
vs.
Hauing
thus
proued
and
explained
it
vnto
vs
,
how
faith
doth
Iustifie
.
In
the
next
place
he
taught
:
First
,
what
faith
it
is
that
iustifieth
.
Secondly
,
and
shewed
many
reasons
to
proue
that
without
that
faith
we
are
not
iustified
.
And
thirdly
,
withall
that
iustification
by
faith
without
works
,
is
the
onely
true
Iustification
.
Philo
.
I
long
to
heare
you
how
hee
dealt
in
these
points
.
Phila
.
That
you
shall
heare
,
as
well
as
my
memorie
What
faith
it
is
that
iustifieth
.
will
record
.
He
sayed
there
were
4.
kinds
of
faith
mentioned
in
the
Scripture
:
one
historicall
or
dogmaticall
,
which
is
a
bare
knowledge
of
the
history
and
letter
of
the
Scripture
:
with
this
faith
the
Diuels
are
said
to
beleeue
,
Iam
.
2.
19.
And
the
Iewes
,
Ioh
.
2.
23.
The
second
was
a
miraculous
faith
,
or
a
faith
of
miracles
,
which
is
a
beliefe
that
by
the
power
of
God
strange
wonders
may
be
done
:
this
faith
is
spoken
of
,
1.
Cor
.
13.
2.
If
I
had
all
faith
,
so
as
I
could
remoue
Mountaines
&c.
The
third
,
is
called
a
temporary
faith
,
spoken
of
in
Mat
.
13.
Such
as
beleeue
for
a
season
,
and
receiue
the
word
with
ioy
,
bu●
in
time
of
temptation
goe
away
.
These
thrée
did
all
méete
in
Iudas
and
sundry
others
.
The
last
is
a
true
and
liuely
faith
,
euen
a
firme
assent
to
Gods
promise
of
remission
of
sinnes
and
righteousnesse
by
Christ
,
with
particular
application
thereof
vnto
our selues
,
by
which
faith
being
ingraffed
into
Christ
,
and
made
one
with
him
,
we
are
also
partakers
of
his
righteousnesse
vnto
life
eternall
,
whereof
it
is
called
iustifying
faith
,
as
iustification
is
called
,
Iustification
of
life
,
Rom.
5.
Hée
said
this
Text
ment
such
a
Faith
,
and
this
was
the
Faith
commended
throughout
this
Epistle
to
the
Romans
.
Philo
.
What
did
he
further
teach
of
this
truely
Iustifying
faith
?
Phila
.
That
it
hath
two
parts
:
Knowledge
of
the
things
to
be
beleeued
,
wee
know
and
Too
parts
of
iustifying
faith
.
beleeue
,
Ioh
.
6.
62.
Hence
it
is
that
knowledge
is
so
often
vsed
for
Faith
,
as
Ioh
.
17.
3.
Isai
.
53.
11.
1.
Ioh
.
2.
4.
5.
The
second
part
is
application
of
these
things
which
wee
know
,
to
our selues
.
Philo
.
How
did
he
proue
,
that
there
must
be
applicaton
in
a
liuelie
faith
?
Phila
.
Sundry
waies
:
First
,
by
the
commandement
,
It
is
the
natu●e
of
true
faith
to
applie
.
bidding
vs
to
beleeue
in
the
name
of
Christ
,
1.
Ioh
.
3.
23.
which
cannot
bee
ment
of
knowing
and
beleeuing
him
in
generall
,
to
be
the
Christ
and
Sauiour
,
because
there
is
a
promise
of
eternall
life
made
to
such
as
beleeue
in
Christ
,
Ioh
.
6.
47.
Now
if
to
beleeue
in
Christ
were
nothing
else
,
but
in
generall
to
beléeue
Iesus
to
be
the
Christ
and
Sauiour
;
all
that
so
beleeue
should
haue
eternall
life
,
euen
the
Diuels
themselues
and
wicked
men
(
for
they
doe
beleeue
and
confesse
)
which
being
otherwise
,
it
followeth
that
to
beleeue
in
Christ
,
or
in
the
name
of
Christ
,
is
not
onely
in
generall
to
beleeue
him
to
bee
the
Sauiour
,
but
with
particular
application
to
our selues
,
that
he
is
our
sauiour
.
Here
the
Preacher
said
,
that
thus
much
knew
P.
Lombard
the
Master
of
the
Sentences
,
though
a
popish
Writer
,
Lib
.
3.
Sent
.
distinct
.
23.
Multum
interest
vtrum
quis
credat
Christum
vel
in
Christum
,
&c.
that
is
to
say
,
There
is
great
difference
betweene
these
two
,
whether
one
beleeue
Christ
or
in
Christ
:
for
Iesus
to
be
Christ
,
the
Diuels
haue
beleeued
,
but
they
beleeued
not
in
Christ
.
For
it
is
one
thing
to
beleeue
in
God
,
another
thing
to
beleeue
God
,
and
a
third
thing
to
beleeue
God
to
be
.
To
beleeue
God
,
it
is
to
credit
those
things
to
be
true
which
God
speaketh
,
which
euen
wicked
men
doe
.
To
beleeue
God
to
be
,
is
to
be
perswaded
that
he
is
,
and
that
hee
is
God
only
;
which
also
wicked
men
doe
.
To
beleeue
in
God
,
it
is
by
beleeuing
to
goe
vnto
God
,
and
to
cleaue
to
God
;
by
this
faith
the
wicked
man
is
iustified
.
Secondly
,
he
proued
it
by
the
nature
of
faith
,
which
hath
the
nature
of
an
hand
,
or
an
eie
,
whose
propertie
is
to
apprehend
and
draw
things
without
vs
vnto
our selues
;
such
is
the
nature
of
this
spirituall
hand
and
eie
of
faith
,
to
attracte
Christ
to
it selfe
by
application
.
And
that
this
special
application
,
is
of
the
nature
of
faith
,
hee
proued
first
out
of
Ioh
.
6.
53.
where
to
eat
and
drinke
Christ
,
is
put
for
to
beleeue
in
Christ
.
For
so
not
onely
August
:
Tract
.
25.
in
Ioan
.
expoundeth
it
,
but
also
some
of
the
Papists
themselues
acknowledge
it
:
Rhemists
on
ver
.
32.
of
that
chapter
.
And
Iansen
.
Ioh
.
6.
50.
Manducare
se
,
accipit
pro
credere
inse
.
Tho
.
3.
part
.
summae
,
q
.
65.
art
.
4.
resp
.
ad
2.
To
eate
him
,
he
taketh
it
to
be
al
one
with
this
,
to
beleeue
in
him
.
Now
then
as
in
eating
and
drinking
,
there
must
be
a
particular
applying
of
the
bodily
nourishment
to
the
mouth
,
and
so
to
the
stomacke
:
in
like
manner
also
,
in
the
spirituall
eating
and
drinking
of
Christ
by
faith
,
there
must
bee
a
spirituall
application
of
him
,
that
so
he
may
become
to
vs
the
foode
of
our
soules
.
So
Iansenius
ibidem
,
p.
470.
Sicuti
aptissimo
tropo
se
panem
vocauit
,
ita
aptissime
credere
inse
,
&c.
As
by
a
most
fit
trope
he
hath
called
himselfe
bread
,
so
most
fitly
hee
hath
called
the
eating
of
him
,
a
beleeuing
in
him
:
for
by
our
faith
this
bread
is
not
simply
taken
,
but
as
it
were
after
a
sort
chewed
with
teeth
,
whiles
wee
thorowly
ponder
and
waigh
what
and
what
manner
a
meate
it
is
;
and
it
is
also
broken
as
ye
would
say
,
and
cast
into
the
stomach
or
bowels
of
our
soule
,
by
a
certaine
delight
of
spirituall
taste
,
and
is
also
so
incorporated
into
vs
,
as
that
by
Faith
in
a
secret
maner
,
he
is
vnited
to
vs
,
dwelling
in
our
hearts
,
and
quickening
them
by
his
presence
.
Secondly
,
againe
it
may
bee
proued
to
bee
of
the
nature
of
faith
,
by
that
speech
of
our
Sauiour
Chr.
vnto
Thomas
,
who
when
he
had
put
his
finger
into
the
side
of
Christ
saying
,
my
Lord
and
my
God
.
To
this
spéech
Christ
replieth
thus
,
Thou
hast
séene
and
beléeued
:
whence
it
is
euident
,
that
a
particular
application
is
of
the
nature
of
this
true
iustifying
faith
.
For
to
bee
assured
that
Christ
is
our
Lord
,
and
God
,
is
here
called
a
beleeuing
.
And
this
some
of
the
sounder
sort
of
popish
writers
do
acknowledge
with
vs.
Fer●s
writeth
thus
of
this
place
of
Iohn
.
Non
satis
est
credere
quod
dominus
et
Deus
sit
,
nisi
credas
quod
dominus
tuus
&
deus
tuus
sit
.
It
is
not
sufficient
to
beleeue
(
of
Christ
)
that
he
is
Lord
and
God
,
vnlesse
thou
shalt
beleeue
that
hee
is
thy
Lord
&
thy
GOD
.
Iansenius
one
of
their
own
Bishops
in
his
harm
.
on
Ioh
.
6.
47.
verum
est
fidem
in
Christum
non
saluare
,
nisi
eam
quae
includit
etiam
fiduciam
in
Christum
It
is
true
that
no
faith
in
Christ
doth
saue
,
saue
that
which
includeth
confidence
in
Christ
.
3
Thirdly
,
by
example
of
Saints
in
Scripture
,
who
by
their
faith
did
apply
the
promises
of
saluation
to
themselues
:
as
Dauid
,
God
is
my
Rocke
,
he
is
my
God
,
Psal
.
18
and
42.
my
strength
and
my
Redeemer
:
Psal
.
19.
Also
the
virgin
Mary
,
my
soule
reiosceth
in
God
my
Sauiour
,
Luke
1.
47.
Thomas
:
my
Lord
my
God
,
Iohn
21.
Paul
:
I
thanke
my
God
,
Rom.
1.
Againe
,
Christ
loued
me
,
and
died
for
me
,
Gal.
2.
Hereunto
belongs
that
testimony
of
Luther
:
Haevoces
,
qui
dilexit
me
,
&c.
These
words
(
who
loued
me
and
died
for
me
)
are
most
full
of
faith
:
that
giuing
of
the
Son
of
GOD
to
death
,
I
apply
to
my self
;
and
this
application
is
the
true
force
of
faith
.
Therefore
read
with
a
great
Emphasis
and
significant
force
,
these
speeches
(
me
,
and
for
me
)
and
accustome
thy selfe
to
be
able
to
conceiue
and
apply
to
thy selfe
that
same
(
me
)
To
the
same
purpose
hee
saith
in
an
other
place
:
Disput
.
in
verb
.
Pauli
,
Rom.
3.
28.
disput
.
1.
quae
est
de
fide
,
●o
.
1.
operum
.
fol.
386.
Vera
&c.
True
faith
it
saith
,
I
beleeue
the
Sonne
of
GOD
to
be
dead
,
and
risen
from
death
,
and
all
this
for
mee
and
for
my
sinnes
:
and
hereof
I
am
certaine
.
Example
hereof
Saint
Paul
performes
in
his
own
person
,
saying
:
Gal
2.
Who
loued
me
,
and
gaue
himself
for
me
.
That
(
for
me
)
if
it
be
beleeued
,
it
maketh
it
to
bee
a
true
faith
,
and
seuereth
the
same
from
all
other
faith
.
Vpon
these
practises
of
certaine
particular
persons
,
hee
added
certaine
sayings
of
the
Fathers
,
to
shew
their
consent
with
him
,
as
that
of
Cyril
on
Ioh
.
21.
It
is
manifest
,
because
no
otherwise
then
Thomas
confessed
,
my
God
my
Lord
,
God
will
haue
vs
also
to
confesse
him
.
Chrysostome
vpon
the
Rom.
Hee
said
not
to
GOD
,
but
to
my
God
,
euen
as
the
Prophets
also
doe
,
making
him
which
is
common
,
peculiar
to
themselues
.
Hierom
.
He
which
is
God
of
all
,
is
mine
in
speciall
.
4
His
fourth
proofe
was
from
particular
persons
,
rebuked
for
their
infidelitie
,
whereof
the
Scripture
affordeth
store
.
Fiftly
,
where
God
offereth
mercy
in
particular
,
there
must
be
a
particular
faith
,
to
receiue
and
apply
this
mercy
:
but
God
offereth
mercy
to
euery
one
particularly
in
the
Sacrament
,
where
by
Gods
Ordinance
,
the
Minister
in
the
steade
of
God
himself
,
doth
offer
Christ
with
al
his
benefits
to
euery
one
in
particular
:
therefore
there
is
required
in
vs
such
a
faith
,
whereby
wee
may
particularly
receiue
Christ
,
and
apply
him
with
all
his
benefits
,
vnto
our
owne
soules
.
5
Lastly
he
said
,
that
in
all
faith
there
was
a
Syllogisme
made
,
where
of
the
Minor
or
assumption
,
is
with
application
:
He
that
beleeueth
shall
be
saued
:
Hee
that
mourneth
shall
be
comforted
:
The
heauy
laden
shall
bee
eased
:
The
hungry
and
thirstie
shall
bee
satisfied
.
But
I
mourne
,
am
heauy
laden
&c.
Therefore
I
shal
be
comforted
,
eased
,
&c.
Philo
.
It
commend
you
for
remembring
these
things
so
distinctly
:
you
can
tell
vs
what
followed
.
Phila
.
Yea
very
perfectly
:
first
,
he
hauing
proued
that
iustifying
faith
,
is
with
application
,
then
he
admonished
vs
of
certaine
actions
of
the
Soule
,
necessarie
to
this
application
,
Actions
of
the
soule
,
necessary
to
application
of
faith
.
which
were
5.
in
number
:
first
approbation
of
the
things
beleeued
,
iudging
all
things
losse
and
dung
in
comparison
of
them
,
Phil
.
3.
Secondly
,
expetition
,
in
an
earnest
desire
of
these
things
,
such
as
Sampson
had
,
when
he
cried
,
giue
me
drinke
or
I
die
,
Iudges
15.
18.
Thirdly
,
apprehension
or
a
fast
laying
hold
on
Christ
:
as
the
lame
in
the
Acts
,
chap.
3.
held
Peter
and
Iohn
so
fast
,
as
hee
would
not
let
them
goe
.
Fourthly
,
oblectation
,
delighting
our selues
in
Christ
,
as
in
our
treasure
.
Fiftly
,
expectation
or
looking
certainely
to
enioy
the
thing
wee
beléeue
,
concerning
Christ
,
and
free
saluation
by
him
.
Philo
.
What
spake
hee
of
the
degrees
of
this
liuely
faith
?
Phila
.
This
also
he
somwhat
touched
,
telling
vs
Degrees
of
faith
.
that
there
were
two
degrées
of
it
.
The
first
degree
is
,
that
which
the
Scripture
calleth
a
little
faith
,
Mat
.
6.
30.
When
there
is
wrought
in
vs
a
certaine
but
weake
assurance
,
that
the
promise
of
God
belongeth
to
vs
:
this
he
compared
to
a
childes
hand
,
because
it
is
weake
,
and
full
of
doubts
.
The
second
is
a
strong
assurance
,
when
the
heart
is
fully
perswaded
of
the
promises
,
that
they
appertaine
to
vs.
This
he
likened
to
a
strong
hand
of
a
man
,
which
holdeth
things
very
firmely
:
and
such
a
faith
he
said
was
in
Abraham
,
Rom.
4.
&
in
Paul
.
Rom.
8.
Shutting
vp
this
matter
with
this
assertion
,
that
the
liuely
faith
in
the
weakest
and
least
degree
,
bee
it
but
an
vnfained
and
earnest
desire
of
an
humbled
heart
to
beleeue
,
and
to
enioy
Christ
,
and
remission
of
sinnes
by
him
;
it
is
sufficient
to
the
apprehending
of
Christ
vnto
iustification
and
saluation
,
which
rather
consisteth
in
Christ
his
comprehending
of
vs
,
then
in
our
apprehending
of
him
.
Phil
.
3.
Euen
as
a
weake
and
feeble
hand
holdeth
a
Iewell
,
as
well
though
not
so
steadily
and
firmely
,
as
a
strong
hand
:
And
a
sore
and
dimme
eie
might
as
well
looke
vpon
the
brazen
Serpent
in
the
wildernesse
,
as
a
healthfull
and
perfect
eie
.
This
the
Preacher
saith
,
hee
added
for
the
comfort
of
such
Christians
as
were
tempted
about
the
measure
of
their
faith
;
whom
hee
seriously
exhorted
to
take
comfort
for
the
trueth
of
their
faith
,
and
so
to
thanke
God
,
for
that
measure
they
had
already
,
as
to
striue
by
all
meanes
to
increase
it
.
Lord
increase
our
faith
:
Luke
17.
Philo
.
Now
let
mee
be
hold
to
aske
you
what
reasons
he
gaue
,
why
an
elect
Sinner
cannot
bee
iustified
by
Christ
,
without
this
true
and
liuely
Faith
.
Phila
.
Herein
I
can
satisfie
your
request
:
for
I
did
well
obserue
them
,
and
kept
them
Why
we
are
not
Iustified
without
Faith
.
in
good
remembrance
.
The
first
was
this
:
We
must
be
one
with
Christ
himselfe
,
or
euer
we
can
either
haue
his
righteousnes
,
or
any
other
benefit
of
his
.
For
the
person
of
Christ
,
and
benefits
inseparably
go
together
.
Hee
that
cateth
my
flesh
shall
liue
by
me
.
Ioh
.
6.
And
the
branch
is
first
one
with
the
Vine
,
that
it
may
partake
in
the
life
,
&
iuice
of
the
Vine
.
Christ
is
the
Vine
,
we
are
the
Branches
,
Ioh
.
15.
1.
Now
it
is
certaine
we
are
not
one
with
Christ
,
vntil
we
haue
faith
,
by
which
it
is
,
that
he
dwelleth
in
our
hearts
.
Ephe
.
3.
Therefore
without
faith
in
Christ
we
haue
not
righteousnesse
,
or
any
other
benefit
of
his
.
His
second
reason
was
this
,
that
if
we
be
iustified
without
faith
,
then
we
please
God
without
faith
;
for
iustified
persons
please
God
.
Rom.
5.
But
it
is
impossible
to
please
GOD
,
without
faith
,
Heb
.
11.
5.
Therefore
we
haue
no
Iustification
without
Faith
.
His
third
reason
was
this
:
Forgiuenes
of
sinnes
is
one
part
of
our
Iustification
:
Rom.
4.
4.
where
righteousnesse
is
placed
in
forgiuenesse
of
sinne
,
by
the
testimonie
of
Scripture
,
Psal
.
32.
Now
most
certaine
it
is
,
that
we
haue
not
our
sinnes
forgiuen
vs
,
vntill
wee
beleeue
the
promises
.
Vnto
this
,
all
the
Scriptures
beare
witnesse
,
that
whosoeuer
beleeueth
in
Christ
,
shall
haue
remission
of
sinnes
:
therefore
no
righteousnesse
without
faith
.
The
fourth
reason
was
this
:
If
wee
cannot
liue
to
God
without
faith
,
neither
can
wee
be
righteous
without
faith
:
For
perfect
iustice
and
life
are
necessarily
knit
together
,
as
the
cause
,
and
the
effect
But
wee
liue
a
spirituall
life
to
God
,
onely
by
faith
.
Galat
.
3.
11.
The
iust
shall
liue
by
faith
,
and
Gal.
2.
20
In
that
I
liue
,
it
is
by
faith
in
the
Sonne
of
God
:
therefore
only
by
faith
we
are
iustified
:
The
argument
is
proued
out
of
the
Rom.
1.
17.
Where
the
Apostle
reasoneth
in
the
very
same
maner
,
We
are
iustified
by
Faith
,
because
by
Faith
we
liue
.
His
fifth
reason
was
this
,
that
seeing
the
elect
are
at
one
time
iustified
and
sanctified
,
and
wee
cannot
haue
sanctification
vntill
we
beleeue
(
for
by
faith
the
heart
is
purified
,
Acts
15.
)
therefore
wee
are
not
iustified
before
we
haue
faith
.
Moreouer
,
thus
hee
reasoned
,
that
as
the
Israelites
being
stung
by
fiery
serpents
in
the
wildernesse
,
recouered
not
health
,
vntil
they
looked
vp
to
the
brasen
Serpent
:
So
sinners
beeing
spiritually
stung
to
death
,
by
that
olde
serpent
the
diuell
,
recouer
not
righteousnesse
and
life
,
without
beleeuing
in
Christ
crucified
,
Ioh
.
3.
Finally
,
he
taught
that
Christ
was
the
bread
of
life
,
the
physicke
and
salue
of
our
dead
,
sicke
and
wounded
soules
;
the
white
robe
to
couer
our
filthy
nakednes
,
an
vnspeakeable
gift
to
inrich
his
people
.
Therfore
as
we
doe
not
eate
without
a
mouth
,
nor
take
a
gift
without
an
hand
,
nor
haue
any
helpe
by
physicke
without
application
of
it
,
or
benefit
of
apparell
,
except
wee
put
it
on
:
So
neither
had
wee
any
part
in
Christ
and
his
benefits
without
beliefe
,
which
is
the
mouth
,
and
hand
of
the
Soule
.
Philo
.
It
remaineth
now
,
that
ye
rehearse
the
proofes
which
he
brought
to
demonstrate
the
other
point
ye
spake
of
:
Namely
,
that
the
iustification
which
is
by
faith
alone
without
workes
,
is
the
true
Iustification
that
the
Scripture
teacheth
,
and
which
shall
stand
the
Sinner
in
stead
in
this
life
,
and
at
that
great
&
glorious
day
of
Christ
his
appearing
.
Phila
.
This
will
I
doe
,
if
first
I
tell
you
,
that
he
did
admonish
vs
,
that
howsoeuer
the
word
(
alone
or
only
)
were
not
expressed
in
any
text
of
Paul
:
yet
there
were
words
equiualent
,
which
did
import
so
much
:
For
when
he
writeth
that
we
are
iustified
by
faith
,
and
generally
denieth
this
vnto
Iustification
by
faith
alone
the
only
true
Iustification
.
Rom
3.
Ambros
.
saith
,
all
that
are
Iustified
are
freely
iustified
by
faith
onely
.
In
3.
ad
Rō
.
Chrysost
.
God
hath
iustified
vs
,
vsing
thereto
no
works
,
but
requiring
faith
onely
.
Greg
.
Naz
.
orat
.
22.
To
beleeue
only
is
our
iustice
Only
faith
in
Christ
doth
make
cleane
:
Aug.
in
Psal
.
88
Cyor
Faith
only
auaileth
,
and
so
much
as
we
beleeue
,
so
much
we
obtaine
.
H●larie
:
Fai●h
only
Iustifies
.
Aug.
in
Psal
.
67.
Without
al
merits
of
good
works
,
the
vngodly
man
is
iustified
by
the
faith
of
Iesus
Christ
.
Againe
.
Wo
to
the
most
commendable
life
of
men
,
if
it
be
iudged
without
mercy
.
Againe
:
We
collect
(
saith
he
)
out
of
many
testimonies
,
that
a
man
is
not
iustified
by
the
precepts
of
a
good
life
,
but
by
the
faith
of
Iesus
Christ
.
Despir
.
&
lib
.
cap
.
13.
workes
,
auouching
that
wee
are
iustified
without
the
lawe
,
without
the
works
of
the
lawe
,
not
by
workes
:
it
is
as
much
,
as
if
it
had
bin
written
,
by
faith
onely
.
If
a
man
shall
say
that
hee
did
see
with
his
eie
,
and
did
not
see
with
his
other
members
,
is
it
not
all
one
,
as
if
he
said
he
did
sée
with
his
eie
alone
?
Or
if
one
should
say
that
the
King
doth
ratifie
Acts
of
Parliament
,
and
not
the
Subiect
,
or
without
the
Subiect
,
this
in
common
vnderstanding
is
,
as
one
should
say
,
the
King
alone
.
He
brought
in
a
like
example
euen
of
our
Sauiour
Christ
,
who
finding
it
written
,
Deut.
6.
Thou
shalt
serue
the
Lord
thy
God
,
and
feare
him
:
And
afterwards
,
Thou
shalt
not
serue
strange
gods
:
Hereupon
Mat
.
chap.
4.
is
bold
when
he
cited
the
former
text
against
Sathan
,
to
alledge
it
thus
:
Thou
shalt
serue
the
Lord
thy
God
onely
:
which
word
(
onely
)
he
found
not
in
Moses
,
but
yet
finding
so
much
in
sense
,
hee
added
nothing
by
putting
it
in
.
So
wee
in
vsing
this
word
(
onely
)
when
we
speake
of
iustification
by
faith
,
doe
no
iniury
to
the
word
of
GOD
,
because
in
sense
it
is
found
in
the
word
,
though
not
in
so
many
syllables
.
Now
to
your
demand
,
to
proue
to
vs
that
this
Iustification
by
faith
alone
,
was
the
true
Iustification
;
the
preacher
gathered
reasons
here
and
there
,
out
of
the
Apostle
himselfe
.
First
,
that
must
needs
be
the
true
way
of
Iustification
,
whereby
all
glory
is
taken
from
our selues
,
and
giuen
to
God
:
the
reason
of
this
is
,
because
in
the
worke
of
iustifying
sinners
,
the
thing
that
God
chiefely
aimed
at
was
his
owne
glory
,
the
praise
of
his
glorious
grace
,
Ephes
.
1.
4.
Euen
to
declare
his
righteousnesse
,
as
it
is
said
in
our
text
.
And
in
Iohn
our
Sauiour
giueth
this
,
as
the
touchstone
whereby
to
try
his
doctrine
,
that
it
was
good
,
because
that
in
it
hee
sought
the
glory
of
his
father
.
Now
the
Apostle
affirmeth
of
Iustification
by
faith
,
that
it
taketh
away
from
vs
,
all
matter
of
reioicing
and
boasting
:
whereas
,
if
it
were
by
workes
,
wee
might
glory
,
that
we
had
done
something
whereby
to
purchase
our
owne
saluation
:
But
now
in
renouncing
all
our
own
worthinesse
,
and
relying
by
faith
for
righteousnesse
,
vpon
the
meere
grace
of
GOD
and
merits
of
Christ
his
sonne
,
wee
take
away
all
matter
of
reioicing
from
our selues
:
therefore
this
iustification
by
faith
alone
,
is
the
onely
true
iustifying
before
God
.
And
here
the
Preacher
told
vs
what
the
Papists
vsually
reply
to
this
our
argument
.
Namely
,
the
Apostle
in
the
place
before
named
,
excludeth
not
all
boasting
,
but
onely
that
which
comes
from
workes
done
by
our
owne
naturall
strength
of
Free-will
:
whereby
wee
might
glory
in
our selues
,
and
not
in
the
Lord
.
But
hee
that
glorieth
in
workes
done
of
faith
(
which
are
workes
of
grace
)
doth
glory
in
the
Lord
)
from
whom
hee
acknowledgeth
all
his
good
works
to
come
)
and
not
in
himselfe
,
and
such
boasting
is
not
excluded
.
Sic
Bellarmin
.
lib
.
1.
de
iustificat
.
cap
.
19.
To
which
the
Preacher
answered
:
First
,
that
thus
the
proud
Pharisie
might
also
be
excused
,
Luke
18.
Who
exalting
himself
,
&
boasting
of
his
good
works
,
acknowledged
all
to
come
from
God
.
O
God
(
saith
he
)
I
thanke
thée
,
I
am
not
as
other
men
,
&c.
yet
I
thinke
no
papist
will
deny
,
but
that
he
boasted
in
himself
,
and
so
much
our
Sauiour
intimateth
,
ver
.
14.
Secondly
,
the
Pelagians
,
who
ascribed
the
beginning
of
faith
,
and
the
doing
of
good
workes
,
to
the
strength
of
naturall
free-will
,
being
vrged
,
that
so
they
obscured
Gods
grace
,
and
gaue
occasion
to
vs
to
boast
in
our selues
;
answered
in
like
manner
,
that
they
detracted
nothing
from
Gods
grace
,
nor
gloried
in
themselues
:
because
they
acknowledged
their
naturall
abilitie
of
frée-will
to
come
from
the
méere
gift
of
God
:
and
therefore
their
reioicing
was
in
the
Lord
,
to
whose
gift
they
ascribed
the
naturall
power
of
free-will
.
Thirdly
,
how
could
it
truely
bee
said
by
the
Apostle
,
that
all
boasting
is
excluded
by
the
lawe
of
faith
,
if
wee
may
boast
of
such
workes
as
come
from
faith
,
and
which
wee
doe
by
Gods
grace
,
when
we
are
beleeuers
?
For
then
it
seemeth
,
that
faith
bringeth
with
it
cause
of
boasting
:
namely
those
good
workes
that
follow
faith
:
So
that
by
this
doctrine
of
the
papists
,
boasting
is
not
shut
out
,
but
rather
brought
in
,
by
the
law
of
faith
.
Fourthly
,
hee
said
that
iustification
by
faith
,
absolutely
excludeth
all
boasting
,
because
it
teacheth
to
seeke
the
righteousnes
wherby
we
are
iust
in
Gods
sight
,
out
of
our selues
;
but
Iustification
by
workes
of
grace
,
leaueth
to
vs
some
matter
of
boasting
:
because
it
teacheth
to
seeke
that
righteousnes
in
our selues
,
which
though
it
be
wrought
in
vs
by
the
Spirit
of
God
;
yet
not
without
the
concurrence
of
our
own
free-will
(
as
the
papists
teach
)
which
according
to
their
doctrine
,
so
receiueth
grace
to
do
good
works
,
as
that
it
is
also
in
our
power
to
refuse
the
same
.
Concil
.
Trid
.
Sess.
6.
ca.
5.
Tangente
deo
cor
hominis
per
Sp.
S.
illuminationem
neque
homo
ipse
nihil
omnino
agit
,
inspirationem
illam
recipiens
,
quippe
qui
illam
&
abi●cere
potest
,
&c.
Who
seeth
not
here
that
according
to
their
own
doctrine
,
hee
that
doth
good
workes
euen
of
grace
,
may
glory
of
the
goodnes
of
his
owne
free-will
,
in
that
hee
yeeldeth
to
the
motion
of
Gods
Spirit
,
and
refuseth
not
the
grace
,
inabling
vs
to
doe
good
workes
,
when
it
is
offered
.
Which
being
so
,
it
followeth
,
that
the
doctrine
of
Iustification
by
faith
doth
onely
exclude
boasting
,
and
that
iustification
by
any
workes
whatsoeuer
,
leaueth
in
vs
matter
of
boasting
:
and
therefore
,
it
is
not
the
true
doctrine
of
iustification
.
Secondly
,
that
must
needs
be
the
true
Iustification
,
which
bringeth
forth
his
true
and
proper
effects
:
Peace
with
God
,
accesse
into
his
fauour
,
standing
and
perseuerance
in
grace
,
hope
of
glory
,
ioy
in
this
hope
,
ioy
in
tribulation
,
patience
,
&c.
But
these
effects
doe
follow
Iustification
by
faith
,
as
it
appeareth
,
Rom.
5.
1.
2.
3.
And
these
effects
cannot
bee
ascribed
to
good
workes
;
the
very
best
whereof
being
sinfull
and
imperfect
,
are
so
far
from
causing
peace
with
God
,
or
accesse
into
his
fauour
,
that
on
the
contrary
if
wee
should
thinke
,
that
God
would
examine
them
in
iustice
,
there
would
follow
terrour
of
conscience
,
and
flying
from
his
presence
:
Therefore
seeing
these
effects
follow
Iustification
by
faith
,
and
not
by
workes
:
it
followeth
that
the
doctrine
of
Iustification
by
faith
,
is
the
true
doctrine
of
Iustification
.
Thirdly
,
as
Abraham
was
iustified
,
so
are
all
the
elect
iustified
;
for
it
is
laid
down
as
the
paterne
of
their
Iustification
,
Rom.
4.
&c.
Now
it
is
expressely
said
of
Abraham
,
that
hee
was
iustified
not
by
his
workes
,
whereof
hee
had
store
,
and
some
very
excellent
,
but
by
beleeuing
the
promise
:
therefore
likewise
all
Abrahams
children
are
to
be
iustified
by
faith
,
without
workes
.
Lastly
,
he
said
that
the
promise
of
righteousnesse
and
life
,
was
made
in
the
Gospell
,
on
condition
of
beléeuing
,
and
not
vpon
condition
of
working
:
therefore
righteousnesse
came
not
by
works
,
which
none
could
bring
in
perfection
,
but
through
faith
alone
.
Philo
.
Doe
ye
remember
any
thing
obserued
in
this
discourse
?
Phila
.
Yea
,
amongst
other
things
,
first
he
obserued
the
wonderfull
goodnes
of
God
,
in
appointing
such
an
easie
and
possible
way
,
for
our
Iustification
;
whereas
hee
might
haue
made
the
way
to
Iustification
,
vnaccessible
,
by
requiring
either
perfect
obedience
,
or
perfect
faith
.
Philop
.
Why
,
it
is
as
hard
and
vnpossible
for
vs
to
beleeue
,
as
it
is
to
fulfill
the
lawe
,
in
all
the
workes
of
it
.
Phila
.
True
,
so
hee
said
.
Naturally
we
are
as
vnable
,
and
vnapt
by
any
power
in
our selues
to
beleeue
,
as
to
fulfill
the
law
:
yet
this
hee
willed
vs
to
consider
,
that
to
beleeue
and
giue
credit
to
a
iust
word
,
is
not
a
thing
so
difficult
in
the
nature
of
the
thing
,
as
to
doe
a
great
deale
of
worke
.
If
the
King
should
promise
to
any
Subiect
,
to
conferre
and
bestow
vpon
him
,
much
dignity
and
liuing
,
on
this
only
condition
,
so
he
would
beleeue
his
word
and
promise
,
this
is
nothing
so
much
,
as
if
he
should
say
,
conquer
mee
such
a
Country
,
and
I
will
promote
and
inrich
thee
.
Againe
,
whereas
the
fulfilling
of
the
Law
,
is
meerely
vnpossible
to
our
nature
,
corrupt
by
sinne
,
so
as
grace
could
neuer
effect
this
in
our
nature
,
remaining
in
the
state
of
vnperfect
regeneration
,
as
appeareth
in
this
,
that
there
was
neuer
méere
man
since
Adam
,
that
by
grace
was
so
farre
holpen
,
as
to
keepe
the
Law
perfectly
,
yet
it
is
possible
to
grace
,
euen
in
this
estate
,
to
make
our
nature
capable
of
faith
,
as
appeared
in
1000.
beleeuers
which
beléeued
truely
;
and
this
is
sufficient
.
Hee
further
obserued
,
that
there
is
no
blessing
to
the
blessing
of
a
beleeuing
heart
,
affirming
out
of
one
of
the
Fathers
,
that
the
virgin
Mary
was
more
blessed
in
receiuing
Christ
into
her
heart
by
Faith
;
then
by
conceiuing
his
flesh
in
her
womb
.
Whereupon
,
hee
stirred
vp
those
which
had
receiued
this
Blessing
to
great
thankfulnesse
,
and
others
neuer
to
bee
at
rest
till
they
had
it
,
giuing
themselues
carefully
to
the
vse
of
all
good
meanes
for
that
purpose
.
Philop
.
What
remaineth
yet
more
?
Phila
.
After
this
hee
spake
of
the
Finall
cause
Finall
cause
.
of
our
Iustification
;
which
hee
said
from
the
Apostle
,
was
the
praise
of
Gods
righteousnesse
,
or
the
manifestation
of
his
patience
,
and
righteousnesse
,
to
the
glory
of
his
Name
.
Philop
.
What
did
he
say
was
meant
by
the
righteousnesse
of
God
?
Phila
.
First
his
fidelitie
in
sending
his
Son
,
according
to
his
promise
,
to
worke
our
Righteousnesse
.
Secondly
,
the
Iustice
of
God
,
inflicting
the
whole
punishment
of
our
sinnes
,
vpon
the
person
of
his
Sonne
.
Thirdly
,
the
mercy
of
God
in
smiting
his
onely
Sonne
,
that
hee
might
spare
vs
:
receiuing
the
paiment
of
that
debt
of
Sinne
,
from
our
surety
,
and
passing
by
vs
,
who
were
the
principall
debters
.
Philo
.
Did
hee
from
hence
giue
any
Instruction
?
Phila
.
He
did
,
and
it
was
this
:
that
seeing
the
marke
whereat
God
himselfe
aymed
,
in
the
iustifying
of
Sinners
by
his
Sonne
,
was
his
owne
glory
,
euen
to
declare
and
shew
himselfe
to
bee
most
true
,
iust
,
and
mercifull
:
therefore
after
his
example
we
ought
to
aime
at
the
same
marke
,
both
in
dueties
of
our
calling
,
and
in
seeking
our
saluation
:
Let
all
things
bee
done
to
the
glory
of
God
.
1.
Cor
.
10.
This
hee
said
was
the
very
essence
of
a
true
Christian
,
the
life
and
soule
of
all
profession
:
for
want
whereof
,
all
our
workes
were
corrupted
.
After
this
he
spake
of
other
points
,
as
his
text
gaue
him
occasion
.
And
namely
of
the
patience
of
God
towards
sinners
,
of
the
true
vse
and
bounds
of
the
law
,
and
of
the
nature
and
vse
of
good
works
.
Also
of
certainty
of
our
Iustification
,
and
saluation
by
faith
.
Philop
.
Yea
,
but
for
this
time
you
may
spare
your
further
labour
,
for
I
haue
alreadie
much
troubled
you
.
And
mee
thinks
I
see
certaine
men
come
towards
vs.
Wherefore
wee
will
here
breake
off
.
Phila
.
Agreed
:
Yet
let
me
tell
you
,
that
these
men
,
which
come
vnto
vs
,
were
all
present
at
the
Sermon
,
as
well
as
my selfe
.
Philop
.
Good
time
:
wee
shall
vnderstand
of
them
their
opinion
,
and
liking
of
this
doctrine
which
was
taught
there
.
Phila
.
Ye
say
well
,
and
I
beléeue
you
shall
find
these
foure
persons
,
to
haue
so
many
sundry
conceits
,
and
constructions
of
this
doctrine
:
if
you
please
we
will
take
some
triall
of
it
.
Philop
.
Welcome
Neighbours
,
you
come
in
a
good
time
,
I
here
by
my
friend
Philalethes
,
that
you
all
were
at
Sermon
to
day
.
And
we
two
haue
bin
talking
of
that
the
Preacher
did
teach
there
.
Let
mee
know
how
you
liked
his
doctrine
.
Philonomus
.
I
did
well
like
of
that
which
hee
taught
concerning
Christ
,
and
Iustification
by
him
,
and
concerning
the
Office
and
power
of
Faith
.
Philopseudos
.
I
also
thought
well
of
his
teaching
in
some
of
these
things
,
yet
both
wee
came
away
discontented
.
And
here
is
a
Fellow
more
male
content
then
vs
both
.
Onely
Philedonos
holds
himself
well
pleased
.
Philautus
.
It
is
true
,
I
am
very
much
displeased
,
with
some
things
in
this
Sermon
.
Philoponus
.
That
is
maruell
,
that
being
a
Professor
,
&
known
Protestant
,
you
should
mislike
the
doctrine
of
Iustification
by
Faith
;
in
which
all
Protestants
doe
so
constantlie
and
well
accord
.
Well
,
let
vs
heare
all
your
exceptions
.
My
hope
is
,
that
I
,
and
my
friend
Philalethes
,
will
satisfie
you
.
For
though
J
were
not
present
,
yet
am
I
so
well
perswaded
of
the
Preacher
,
that
hee
would
giue
no
iust
cause
of
mislike
:
either
for
his
matter
,
or
manner
of
handling
it
.
For
though
he
haue
no
deep
learning
,
yet
according
to
his
knowledge
hee
is
carefull
to
teach
wholesome
doctrine
,
soundly
and
plainely
,
and
as
may
best
fit
his
text
,
the
present
Auditors
,
and
the
time
.
Philonomus
.
I
am
content
so
to
doe
.
For
I
doe
long
to
heare
something
reconciled
,
which
troubled
mee
.
I
haue
lately
bin
a
Iewe
,
by
That
there
is
no
righteousnesse
to
be
looked
for
by
our
workes
.
Nation
and
Profestion
,
but
am
now
brought
to
beleeue
Iesus
to
bee
the
Messias
,
promised
in
the
Scriptures
,
from
whom
wee
are
to
looke
for
all
peace
and
happinesse
:
yet
so
as
I
doe
verily
thinke
,
that
wee
cannot
be
iustified
and
saued
by
Christ
,
vnlesse
wee
bee
circumcised
,
and
keepe
the
Lawe
.
Now
the
Preacher
spake
otherwise
:
namely
affirming
,
that
in
the
Lawe
,
the
workes
and
ceremonies
theretherof
,
there
is
no
power
of
iustifying
and
sauing
vs
:
but
without
this
,
that
the
Law
be
fulfilled
of
vs.
Our
righteousnesse
&
life
,
doth
wholly
depend
vpon
this
Iesus
,
&
his
merits
being
apprehended
by
faith
.
And
this
was
the
thing
that
offended
me
,
that
he
made
so
light
of
Moses
Lawe
,
which
was
miraculously
giuen
by
God
himself
,
and
greatly
honoured
of
his
people
,
that
now
it
should
be
spoken
against
;
this
troubled
mee
.
Philoponus
.
I
commend
this
in
you
,
that
you
deale
plainely
,
and
open
your
heart
so
freely
:
as
also
that
you
speake
of
scruples
,
not
contentiously
,
but
out
of
a
desire
to
learne
:
Onely
this
I
must
tell
you
,
I
doe
mislike
,
that
you
mis-report
the
Preacher
,
in
saying
that
hee
spake
against
Moses
Law
,
and
made
light
account
of
it
.
For
answer
mee
.
I
pray
you
,
he
that
shall
say
gold
is
a
good
thing
,
and
serueth
for
many
good
vses
,
yet
it
cannot
asswage
hunger
;
it
hath
no
power
to
preserue
and
continue
ones
life
,
one
minute
of
an
hower
;
doth
hee
speake
against
gold
,
and
vilifie
it
?
Also
if
one
should
tell
you
,
that
the
Sunne
is
a
noble
creature
,
and
very
profitable
and
necessarie
for
the
world
,
but
it
hath
no
power
to
make
a
blind
man
see
,
would
yee
take
it
that
he
spake
against
the
sonne
?
Philonomus
.
No
surely
:
I
had
no
reason
,
because
gold
and
the
sunne
were
not
ordained
for
any
such
purposes
.
Philalethes
.
Yee
say
well
,
and
doe
you
not
remember
,
that
the
Preacher
did
affirme
of
the
Lawe
,
that
it
is
iust
and
good
,
and
holy
,
and
it
serueth
for
very
good
vses
.
Onely
hee
denied
vnto
it
,
this
power
of
iustifying
and
sauing
vs
,
which
hee
proued
,
the
Lawe
was
not
ordained
to
effect
and
doe
for
vs
,
both
by
testimony
of
Scripture
,
and
by
reason
.
Philoponus
.
I
pray
you
friend
Philalethes
,
what
were
the
vses
,
vnto
which
hee
said
the
lawe
did
serue
?
Phila
.
He
taught
that
the
Lawe
had
good
vses
,
whereof
some
be
common
to
persons
both
elect
and
reprobate
,
some
were
proper
to
each
of
them
.
Philop
.
What
were
the
vses
common
to
both
?
Phila
.
First
,
the
law
serueth
to
shew
vnto
all
Vses
of
the
law
to
all
men
.
men
what
was
Sinne
,
the
knowledge
wherof
,
being
obscurely
set
forth
in
the
book
of
Nature
,
is
cleerely
giuen
in
the
booke
of
the
Law
:
by
which
(
saith
Paul
)
commeth
the
knowledge
of
Sinne
.
Rom.
3.
In
this
respect
,
he
compared
the
law
to
a
crystall
glasse
,
wherein
the
spots
and
deformities
of
the
Soule
and
life
,
are
in
most
liuely
manner
to
be
séene
.
A
second
vse
common
to
all
men
was
this
:
That
by
it
was
reuealed
the
wrath
of
God
,
and
that
punishment
,
which
from
his
iustice
is
due
to
Sinne
,
to
the
great
terrour
and
astonishment
of
guilty
persons
:
From
this
consideration
it
is
written
:
that
the
Lawe
causeth
wrath
.
Rom.
3.
Also
that
it
is
the
Minister
of
death
,
and
condemnation
.
1
Cor
.
3.
Sending
forth
a
Spirit
of
feare
and
bondage
.
2.
Tim
.
1.
By
which
men
see
themselues
worthy
of
eternall
death
,
and
in
bondage
to
Sathan
.
A
third
vse
,
common
to
both
sorts
of
men
is
,
that
it
pleaseth
God
,
by
the
instructions
of
the
lawe
,
to
keepe
in
their
corruptions
,
and
to
restraine
them
from
many
outward
enormous
vices
;
which
otherwise
they
would
runne
into
,
and
to
hold
them
in
a
ciuill
course
of
liuing
:
And
this
hee
doth
,
for
the
good
of
humane
society
,
which
could
not
consist
long
,
except
there
were
such
a
bridle
,
cast
vpon
the
vntamed
Nature
of
men
.
An
example
hereof
,
we
haue
in
the
yong
man
mentioned
in
the
Gospell
:
which
by
the
information
of
the
Lawe
,
was
framed
to
such
an
outward
good
cariage
,
as
that
Christ
is
said
to
loue
him
.
And
Paul
while
hee
was
a
Pharisie
;
his
life
was
vnblameable
,
only
by
the
vertue
of
the
law
.
Phil
.
3.
Fourthly
,
in
all
men
,
the
law
hath
that
effect
,
which
Paul
speaketh
of
,
Rom.
7.
to
stirre
vp
and
irritate
our
corruption
,
and
so
to
reuiue
Sinne
being
dead
,
and
through
the
flesh
to
bring
forth
sinfull
affections
,
as
an
husband
by
his
lawfull
wife
,
begetteth
children
.
Philop
.
What
vse
had
the
Lawe
,
peculiar
to
Reprobates
?
Phila
.
First
,
it
teaching
them
the
wil
of
God
,
Vses
of
the
law
toward
Reprobates
which
liue
in
the
church
visible
.
touching
things
to
bee
done
,
and
left
vndone
,
leaueth
them
without
excuse
:
For
if
the
light
of
Nature
,
leaue
the
Gentils
vnexcusable
,
Rom.
1.
how
much
more
doth
so
great
a
light
of
the
law
,
take
away
from
Reprobates
,
which
liue
in
the
church
,
all
Apology
,
and
defence
for
themselues
?
Secondly
,
in
many
Reprobates
,
the
lawe
hath
that
effect
,
by
knowledge
of
their
sinne
,
and
their
condemnation
due
vnto
it
,
to
bee
an
occasion
to
them
of
despaire
;
as
it
happened
to
Iudas
,
and
many
others
:
and
so
through
their
own
default
,
it
is
an
Instrument
of
their
own
destruction
,
and
downefall
.
Philop
.
You
haue
not
yet
told
vs
,
what
vses
of
the
Lawe
were
proper
to
the
elect
.
Phila
.
I
meane
now
to
doe
it
.
The
first
was
,
Vses
of
the
law
proper
to
the
elect
.
that
by
shewing
them
their
sinnes
,
and
miserable
estate
;
it
driueth
them
to
think
of
a
remedy
;
and
so
hauing
humbled
them
,
it
prepareth
them
for
Christ
:
euen
as
hee
that
telleth
one
of
some
secret
dangerous
disease
lurking
in
his
body
doth
cause
him
to
looke
out
for
the
Physition
:
So
the
law
laying
forth
to
the
elect
,
their
most
sinfull
and
wofull
condition
,
they
stand
in
by
the
breach
of
it
,
doth
occasion
them
to
looke
out
,
and
to
long
for
a
Sauiour
,
by
whom
they
may
haue
reliefe
against
their
misery
.
In
this
regard
,
the
law
is
said
to
be
a
Schoolemaister
,
to
bring
vs
to
Christ
,
Gal.
3.
24.
And
hee
added
,
that
as
the
needle
maketh
way
for
the
thred
:
so
the
Lawe
though
it
giue
not
grace
,
though
it
doe
not
suggest
the
holy
spirit
,
nor
giue
any
peace
to
the
conscience
:
yet
it
maketh
a
way
for
grace
,
and
prepareth
the
heart
by
amazing
and
humbling
it
,
that
grace
may
enter
into
it
.
Secondly
,
after
the
elect
are
conuerted
,
&
engraffed
into
Christ
:
the
Lawe
is
a
Rule
of
a
iust
and
holy
life
vnto
them
,
being
a
way
wherein
they
are
to
walke
,
toward
their
Countrey
which
is
aboue
,
a
light
,
and
a
lanthorne
to
direct
their
feete
in
all
dueties
,
towards
God
and
Man
.
And
here
hee
told
vs
,
that
no
course
of
life
,
was
liked
of
God
,
saue
that
which
was
framed
after
the
leuell
and
square
of
the
lawe
.
And
the
neerer
that
mans
life
came
to
the
precept
of
the
law
,
the
neerer
it
drew
to
perfection
;
and
so
concluded
,
that
howsoeuer
the
lawe
were
shut
out
,
from
hauing
ought
to
doe
,
in
our
Iustification
;
yet
it
beareth
great
sway
and
stroake
in
our
conuersation
.
Philonomus
.
All
this
I
well
remember
,
and
did
wel
relish
it
,
sauing
that
he
did
wrong
to
the
law
in
this
,
that
he
did
exclude
it
from
Iustification
.
Phila
.
Let
mee
helpe
you
herein
.
It
was
not
the
Preacher
did
exclude
the
lawe
from
Law
hath
no
power
to
iustifie
,
vs.
Iustification
.
For
it
is
neither
hee
,
nor
any
creature
,
can
either
giue
,
or
take
away
from
the
Law
that
power
.
But
it
was
told
vs
,
that
God
himselfe
the
lawe-giuer
,
had
not
appointed
the
lawe
for
any
such
end
:
as
hee
hath
not
made
gold
,
〈◇〉
any
such
purpose
,
as
to
allay
hunger
,
or
the
sunne
to
enlighten
the
blind
,
or
to
giue
sight
to
the
blind
.
Philop
.
I
heard
you
say
,
that
hee
cited
testimonies
of
Scripture
,
and
gaue
some
reasons
,
that
the
Lawe
could
not
effect
any
such
thing
,
as
forgiuenesse
of
our
sins
,
righteousnesse
,
or
saluation
;
I
pray
you
,
doe
rehearse
some
fewe
of
them
vnto
vs.
Phila
.
The
first
,
Rom.
3.
Without
the
lawe
,
the
righteousnesse
of
God
is
made
manifest
.
Againe
,
in
that
chap.
No
flesh
shall
bee
iustified
by
the
workes
of
the
lawe
.
Againe
,
As
many
as
are
vnder
the
lawe
,
are
accursed
,
Gal.
3.
Againe
,
If
there
had
bin
a
Law
giuen
,
which
could
haue
giuen
life
,
then
Righteousnesse
should
haue
béen
by
the
Lawe
.
Gal.
4.
The
promise
was
not
made
to
Abraham
and
his
seede
,
as
touching
the
inheritance
(
of
heauen
)
on
condition
of
keeping
the
Lawe
:
Rom.
4.
And
Paul
in
Rom.
8.
3.
doth
not
onely
affirme
,
that
it
is
impossible
to
the
lawe
to
giue
life
:
but
addeth
the
reason
,
because
of
our
vnablenesse
through
the
flesh
(
the
corruption
of
our
nature
)
to
keepe
it
.
Here
the
Preacher
told
vs
,
that
the
commandements
of
the
lawe
in
their
owne
nature
,
did
pertaine
to
life
;
and
that
the
promise
of
life
eternall
,
was
made
to
the
obseruing
of
them
;
Doe
this
and
liue
:
Howbeit
,
such
was
the
peruersenes
of
our
corrupt
nature
,
euen
after
our
regeneration
,
that
none
could
euer
attain
to
that
perfection
of
obedience
,
which
the
lawe
pitcheth
at
;
but
faileth
both
in
matter
of
dutie
,
doing
things
quite
contrary
to
the
lawe
,
and
in
the
manner
of
doing
things
commanded
,
not
doing
them
out
of
the
perfect
loue
of
God
,
and
of
our
Neighbor
:
and
also
in
the
end
,
not
referring
that
which
was
well
done
,
to
Gods
glorie
:
Whereof
it
came
to
passe
,
that
none
could
haue
righteousnesse
and
life
,
by
the
lawe
.
Now
vnto
these
testimonies
of
scripture
,
hee
added
2.
or
3.
forcible
reasons
,
fetched
also
from
the
scripture
.
First
,
it
was
Gods
pleasure
that
the
Inheritance
should
not
be
by
the
lawe
,
because
then
the
promise
had
beene
vaine
:
and
Faith
also
had
beene
vaine
:
Rom.
4.
The
ground
of
this
reason
is
this
:
If
eternall
life
had
bin
promised
only
to
such
as
perfectly
kéep
the
lawe
,
the
promise
had
beene
made
in
vaine
:
because
no
man
can
perfectly
keepe
the
lawe
,
&
so
none
should
obtaine
the
promise
.
But
God
hath
not
promised
eternall
life
in
vaine
:
therefore
hee
hath
not
promised
it
to
such
as
perfectly
fulfill
the
lawe
.
It
were
absurd
once
to
thinke
,
that
God
hath
promised
eternall
life
in
vaine
,
or
that
hee
had
in
vaine
bid
vs
beleeue
it
:
but
yet
this
should
bee
so
,
if
wee
should
thinke
to
haue
life
,
on
condition
to
keepe
the
lawe
,
because
this
is
an
impossible
condition
,
and
a
thing
that
no
man
can
accomplish
:
therefore
the
lawe
hath
not
power
to
saue
vs.
A
second
reason
in
the
same
place
:
God
(
saith
Paul
)
would
giue
the
Inheritance
by
faith
,
that
it
might
bee
according
to
grace
,
and
that
the
promise
might
bee
firme
.
Whence
the
Preacher
reasoned
thus
:
that
for
so
much
as
righteousnesse
and
life
did
depend
,
not
vpon
condition
of
working
,
but
beleeuing
:
and
that
for
this
purpose
,
that
it
might
bee
free
,
and
come
of
fauour
,
and
also
that
our
minds
should
not
wauer
,
but
bee
firmely
and
surely
perswaded
of
the
promise
:
therefore
wee
cannot
hold
our
righteousnesse
from
the
lawe
,
except
wee
will
both
rob
God
,
of
the
glory
of
his
grace
,
and
alwaies
be
vncertaine
of
our
saluation
,
seeing
our
conscience
would
euer
accuse
vs
,
that
wee
had
not
done
so
many
workes
,
and
so
perfectly
as
the
lawe
requireth
.
His
third
reason
,
was
taken
out
of
that
4.
chap.
to
the
Rom.
from
the
circumstance
of
time
,
when
Abraham
was
iustified
,
which
was
a
good
while
before
euer
hee
was
circumcised
:
therefore
circumcision
which
came
after
,
could
bee
no
cause
of
his
Iustification
,
which
went
before
:
from
whence
the
Preacher
gathered
,
that
if
circumcision
(
of
which
such
great
things
were
spoken
by
Gods
owne
mouth
)
did
auaile
nothing
to
forgiuenesse
of
of
sinne
,
and
righteousnesse
with
God
:
much
lesse
could
any
other
ceremoniall
works
of
the
lawe
haue
any
strength
,
to
such
a
purpose
:
and
withall
said
,
that
to
retaine
the
ceremoniall
lawe
,
especially
with
opinion
of
Iustification
and
saluation
by
it
,
would
shake
our
faith
,
in
the
comming
of
Christ
:
for
to
what
end
should
wee
haue
the
types
and
figures
of
his
comming
,
if
he
himselfe
be
already
come
?
To
these
he
coupled
a
4.
reason
,
from
these
words
of
S.
Paul
to
the
Gal.
2.
21.
If
righteousnesse
come
by
the
lawe
,
then
Christ
died
in
vaine
.
Where
hee
reasoned
thus
.
That
which
ouerthroweth
the
death
of
Christ
,
may
not
be
in
any
wise
admitted
,
but
to
claime
righteousnes
from
the
law
in
whole
,
or
in
part
,
doth
quite
ouerthrow
the
death
of
Christ
,
which
is
insufficient
if
it
alone
doe
not
redeeme
vs.
And
if
any
other
thing
doe
iustifie
vs
,
then
it
might
bee
spared
as
a
superfluous
thing
.
And
hence
he
tooke
away
the
answere
,
which
the
papists
giue
to
this
reason
;
for
they
seeme
to
answer
thus
:
That
it
is
true
which
the
Apostle
saith
,
that
Christ
died
in
vaine
,
if
there
were
any
Iustification
by
workes
of
nature
,
which
we
might
doe
of
our selues
,
without
the
grace
of
Christ
;
but
hee
died
not
in
vaine
,
if
we
be
iustified
by
workes
of
grace
,
because
by
his
death
,
he
merited
that
grace
for
vs.
Sic
respondet
Bellar
.
de
iustifi
.
lib
.
1.
cap
19.
Vnto
this
the
Preacher
replied
to
this
effect
.
Namely
,
that
Christ
may
be
said
to
die
in
vaine
,
if
wee
bee
iustified
by
any
workes
at
all
,
whether
of
grace
or
of
nature
.
For
that
is
said
to
be
in
vaine
,
which
attaineth
not
the
ende
,
which
it
intendeth
and
aimeth
at
.
Now
the
ende
which
Christ
intended
in
his
death
,
was
to
worke
our
perfect
redemption
,
and
to
become
sinne
for
vs
,
that
wee
should
bee
made
the
righteousnesse
of
God
in
him
.
2.
Cor
.
5.
last
.
But
if
by
our
owne
good
workes
of
grace
,
wee
bee
(
though
but
in
part
)
iustified
:
then
it
followeth
,
that
Christ
by
his
death
hath
not
perfectly
redeemed
vs
,
nor
wrought
the
full
matter
of
our
Iustification
:
neither
are
wee
made
the
righteousnesse
of
God
in
him
,
but
in
our selues
through
him
,
and
so
hee
is
not
our
perfect
Sauiour
;
but
onely
hath
by
his
death
procured
that
we
our selues
should
in
part
be
our
owne
Sauiours
,
and
our
owne
iustifiers
:
and
therefore
hath
not
attained
the
end
of
his
death
,
but
may
bee
said
to
die
in
vaine
.
Vpon
these
reasons
hee
told
vs
,
that
all
the
helpe
which
came
by
the
lawe
of
Moses
,
vnto
Iustification
before
God
,
was
by
conuicting
vs
of
sinne
,
and
shewing
vs
our
iust
and
fearefull
damnation
thereby
,
and
breeding
in
vs
gréefe
and
feare
,
in
respect
of
our
own
vnhappy
estate
,
by
this
meanes
to
driue
vs
out
of
our selues
,
to
seeke
in
an
other
(
euen
in
Christ
)
for
that
righteousnesse
,
which
we
want
in
our selues
:
and
when
the
lawe
hath
effected
and
done
this
,
then
it
hath
done
that
it
was
appointed
to
doe
toward
our
Iustifying
.
And
if
it
should
procéede
further
to
giue
any
hope
,
or
comfort
of
life
and
glory
;
it
should
exceede
his
bounds
,
and
intrude
it selfe
,
into
the
office
and
roome
of
Christ
,
who
alone
is
the
Iustifier
of
the
vngodly
:
Rom.
4.
3.
Philop
.
How
like
you
this
,
Philonomus
?
doth
not
this
cleare
the
Preacher
from
impeaching
the
credit
of
the
lawe
,
the
excellent
vses
whereof
,
hee
truely
deliuered
,
laying
the
blame
why
it
did
not
iustifie
,
not
vpon
any
want
in
the
law
,
but
vpon
our selues
,
which
beeing
full
of
defects
cannot
fulfill
the
lawe
?
And
in
pleading
for
Christ
to
bee
our
sole
Iustifier
,
taking
away
our
sinnes
by
his
death
,
and
making
vs
iust
by
his
obedience
,
hath
so
prouided
for
the
glory
of
God
,
the
peace
of
our
conscience
,
the
stablenesse
of
Gods
promise
,
the
perfection
of
Christs
obedience
and
passion
,
as
al
this
is
done
,
without
any
preiudice
to
the
lawe
,
whereunto
God
appointed
his
due
compasse
,
and
precincts
:
beyond
which
,
we
may
not
stretch
it
,
without
apparant
and
great
wrong
to
the
lawe
,
also
to
God
the
author
of
the
lawe
:
and
to
Christ
who
hath
redeemed
vs
from
the
lawe
.
Philon
.
What
meaneth
this
,
that
wee
are
redeemed
from
the
lawe
,
And
which
the
Preacher
said
,
that
Christ
hath
fréed
vs
from
the
lawe
;
so
as
we
are
now
no
more
vnder
the
law
?
is
not
this
to
abrogate
the
lawe
and
to
derogate
from
it
?
Philop
.
It
is
not
to
derogate
from
the
lawe
,
to
teach
that
Christ
did
abrogate
the
lawe
,
so
as
it
bee
rightly
vnderstoode
,
that
the
ceremoniall
lawe
,
being
but
a
shadow
,
ceased
in
Christ
,
the
substance
and
truth
of
it
.
And
the
Morall
lawe
is
abrogated
in
these
respects
following
:
1.
Touching
the
curse
,
which
Christ
,
being
made
a
curse
,
hath
done
away
.
Secondly
,
touching
the
rigorous
exaction
,
requiring
all
to
be
done
vpon
paine
of
death
,
to
euery
least
omission
.
Thirdly
,
and
so
as
it
is
not
now
a
Schoolemaister
to
compell
to
duety
.
Fourthly
,
nor
an
instrument
to
the
flesh
,
or
our
corrupt
nature
,
to
bring
forth
sins
.
Yet
the
doctrine
,
the
Institution
,
and
obedience
of
the
lawe
,
still
belongeth
to
Christians
;
who
must
endeauour
according
to
grace
receiued
,
to
liue
after
the
discipline
and
rule
of
the
lawe
:
and
in
this
sense
,
they
are
still
vnder
the
lawe
,
that
is
,
not
vnder
the
malediction
of
the
Law
,
nor
the
strictnesse
of
the
lawe
as
it
commandeth
,
and
helpeth
nothing
,
to
doe
what
is
commanded
.
Phila
.
Friend
Philonomus
,
are
ye
not
aduised
that
the
Preacher
from
the
Apostle
,
further
signified
thus
much
to
vs
:
that
this
doctrine
of
free
Iustification
by
Christ
did
Rom.
3.
last
.
stablish
the
Lawe
:
insomuch
,
as
the
ceremoniall
lawe
is
so
ceased
in
Christ
,
as
that
in
him
it
hath
perfect
accomplishment
,
he
being
the
trueth
of
it
?
And
for
the
Morall
lawe
,
Christ
Iesus
himselfe
fulfilled
it
in
his
life
,
touching
the
workes
commanded
in
it
:
And
in
his
death
,
touching
the
punishment
due
to
the
breach
of
it
:
Requiring
of
them
for
whom
hee
did
all
this
,
that
they
be
carefull
to
walke
in
the
precepts
of
it
,
to
testifie
their
thankfulnesse
to
him
.
Lastly
,
for
the
iudiciall
,
he
taught
that
our
Lord
Iesus
did
not
meddle
with
States
and
Policies
,
but
left
them
as
he
found
them
,
so
as
they
adde
nothing
repugnant
to
the
word
.
Adding
this
,
that
if
any
people
vpon
mature
consultation
,
thought
that
policy
of
the
Iewes
fitter
for
them
,
then
their
owne
,
they
might
without
any
blame
entertaine
or
make
vse
of
it
,
as
would
well
agree
with
their
state
,
it
being
in
it selfe
,
the
law
of
greatest
equitie
,
as
comming
from
the
God
of
equitie
.
No
Nation
being
yet
further
bound
,
to
the
politicall
law
of
the
Iewes
,
then
they
did
agree
with
the
common
law
of
Nature
,
which
bindeth
all
men
,
at
all
times
,
in
all
places
.
Philon
.
Yee
somewhat
perswade
mee
to
embrace
these
things
,
which
when
I
heard
Praeiudicium
tollit
incium
.
them
taught
,
I
was
so
hindered
by
preiudice
,
that
I
could
not
rightly
iudge
of
them
.
Wherefore
I
doe
giue
you
thanks
for
this
paines
;
and
purpose
to
thinke
better
of
these
matters
.
Philop
.
Come
now
neighbour
Philopseudos
,
whereat
doe
you
stumble
?
you
are
comming
on
to
like
of
our
religion
professed
now
in
England
;
the
people
whereof
in
the
seruice
of
God
,
speake
the
language
of
Canaan
,
and
the
diuell
will
bee
busie
with
you
,
to
cast
into
your
minde
offences
,
to
turne
you
backe
againe
into
the
Sodom
,
and
Egypt
of
Popery
.
Philopseudos
.
For
your
religion
(
that
is
,
the
forme
of
diuine
worship
)
that
yee
vse
,
I
seene
reason
why
I
should
mislike
it
.
Yee
pray
only
to
God
,
and
in
the
name
of
Christ
onely
,
and
aske
such
things
only
,
as
God
requireth
in
his
word
,
and
all
your
Sacraments
are
commanded
of
God
in
the
word
.
I
would
I
could
so
well
like
your
doctrine
,
which
ye
teach
,
touching
meanes
of
saluation
.
And
for
the
Sermon
wherof
ye
talke
,
there
were
two
things
especially
,
which
offended
me
.
The
first
was
,
that
he
did
attribute
too
little
to
good
works
:
and
thereby
gaue
great
discouragement
,
slacking
the
studie
,
care
,
and
endeauour
of
men
,
in
the
doing
of
them
.
The
other
thing
,
wherewith
I
was
offended
,
it
was
,
that
he
taught
ifaith
must
bee
particular
,
with
application
:
whereby
great
trouble
may
arise
in
mens
consciences
about
the
certaintie
of
their
beleeuing
,
and
saluation
.
Philoponus
.
Ye
are
contented
to
haue
your
exceptions
examined
?
Philopseudos
.
Yes
very
willingly
,
sithence
yee
deale
so
mildely
,
and
with
such
good
moderation
.
I
hope
to
finde
such
measure
met
to
me
,
as
you
met
to
my
friend
Philonomus
.
Philop
.
Assure
your selfe
thereof
,
if
yee
for
your
part
deale
meekely
,
and
with
reason
:
casting
aside
all
cauillations
and
bitternesse
.
I
wish
that
our
conference
with
you
,
might
finde
so
good
successe
,
as
it
did
with
your
friend
Philonomus
.
Tell
me
then
I
pray
you
,
what
would
yee
haue
vs
attribute
to
good
workes
,
or
do
you
know
what
our
doctrine
is
,
touching
good
workes
?
Philopseudos
.
Sir
:
I
haue
heard
and
obserued
your
doctrine
of
good
workes
:
and
this
I
doe
remember
yee
teach
:
That
the
man
must
first
bee
good
,
before
he
can
doe
a
good
worke
:
as
first
the
tree
must
bee
good
,
before
the
fruit
be
good
,
and
that
a
good
worke
doth
not
make
the
man
good
,
but
of
the
contrary
.
Also
,
that
no
worke
must
haue
the
estimation
of
a
good
worke
:
except
for
the
matter
thereof
,
it
be
warranted
in
the
word
,
because
what
God
commandeth
,
wee
are
onely
bound
to
do
.
And
as
it
is
written
,
Obedience
is
better
then
sacrifice
.
For
the
manner
:
that
it
come
from
sincere
loue
of
God
,
and
our
neighbour
,
as
it
is
written
:
Let
all
your
things
be
done
in
loue
.
Lastly
for
the
end
,
it
must
be
referred
to
Gods
glorie
,
and
edifying
of
my
neighbour
:
Whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
let
all
bee
done
to
the
glory
of
God
.
Moreouer
,
I
haue
heard
you
teach
,
that
all
good
workes
,
they
haue
both
imperfections
and
impuritie
,
or
staines
,
because
our
sanctification
,
it
is
imperfect
,
and
our
good
workes
,
howsoeuer
they
bee
pure
,
as
they
spring
from
the
fountaine
of
grace
;
yet
contract
vncleannesse
,
as
they
passe
through
the
muddie
chanell
of
our
vnderstandings
and
wils
,
which
are
not
wholly
purged
from
the
filthinesse
of
sinne
.
There
bee
other
things
,
which
yee
teach
touching
good
workes
.
But
this
I
blame
in
your
teaching
,
and
maruell
at
,
that
you
doe
not
afford
vnto
them
,
power
to
iustifie
,
and
to
merit
:
seeing
the
Scriptures
so
plainely
speake
of
works
,
that
they
iustifie
,
and
promise
reward
to
them
in
so
many
places
.
Philop
.
And
I
much
maruell
at
you
,
why
you
should
looke
to
haue
so
much
ascribed
to
good
works
:
if
as
you
seeme
to
vnderstand
our
doctrine
of
vnperfect
sanctification
,
so
you
beleeue
it
to
be
true
.
But
let
mee
heare
what
workes
would
you
haue
admitted
,
to
the
power
of
iustifying
,
and
of
merit
:
whether
those
which
are
done
before
,
or
after
Iustification
?
Philopseudos
.
Sir
:
I
was
neuer
any
great
learned
Good
works
merit
not
.
Clerke
,
that
I
could
well
distinguish
of
these
things
:
I
haue
heard
the
one
doth
merit
ex
congruo
,
the
other
ex
condigno
.
But
I
wel
know
not
what
that
meaneth
,
except
it
bee
that
such
workes
as
are
before
grace
,
doe
merit
of
conueniencie
:
those
that
follow
grace
,
doe
merit
,
by
the
worthinesse
of
the
worke
done
.
Onely
this
I
haue
beleeued
,
that
wee
must
hold
fast
the
merit
of
good
workes
,
or
else
wee
destroy
all
well
doing
.
Philoponus
.
Neither
doe
I
professe
any
great
learning
:
howbeit
,
if
we
meekely
submit
our selues
,
to
the
plaine
truth
of
Scripture
,
so
farre
as
God
by
his
holy
Spirit
,
reuealeth
it
vnto
vs
,
that
will
make
vs
learned
enough
,
to
destroy
an
errour
and
falshood
,
which
ariseth
contrary
to
truth
.
For
as
the
learned
say
,
that
Rectum
est
index
sui
&
obliqui
,
that
is
,
a
straight
line
will
declare
it selfe
,
and
bewray
a
crooked
:
so
the
truth
being
soundly
knowne
,
and
cleerely
by
a
distinct
illumination
of
the
spirit
,
when
any
falshood
or
lie
ariseth
in
the
way
,
it
will
discouer
it
:
For
they
who
meekely
submit
their
iudgements
to
the
truth
,
though
they
bee
not
deepely
learned
:
yet
God
so
blesseth
them
with
a
spirit
of
discretion
,
that
they
can
tell
what
is
truth
,
and
that
no
lie
is
of
the
truth
,
1.
Ioh
.
2.
Therefore
if
wee
will
examine
this
matter
,
by
the
touch-stone
of
Scripture
,
there
is
no
reason
to
thinke
and
affirme
of
workes
done
afore
the
grace
of
iustification
,
that
they
can
iustifie
a
sinner
:
no
not
so
much
as
to
dispose
,
or
prepare
to
it
:
forsomuch
as
they
be
sins
,
being
done
without
faith
,
Rom.
14.
verse
last
.
Also
make
the
tree
euill
,
Mat
.
12.
and
the
fruit
will
be
euill
.
What
?
Can
we
gather
figges
of
thornes
,
or
grapes
of
thistles
,
saith
Christ
?
And
finally
in
Rom.
6.
as
as
in
sundry
other
places
,
the
Apostle
auoucheth
of
all
men
,
before
the
grace
of
their
conuersion
to
Christ
,
that
they
are
seruants
of
sinne
,
free
from
righteousnes
;
bringing
forth
,
by
their
pure
naturals
,
no
other
fruits
,
but
such
as
giue
matter
of
shame
,
and
merit
of
death
.
What
fruit
haue
ye
now
,
saith
hee
,
of
these
things
,
whereof
ye
are
now
ashamed
?
and
the
end
of
those
things
is
death
.
How
then
I
pray
you
,
can
they
so
much
as
prepare
to
grace
,
beeing
they
worke
shame
,
and
deserue
condemnation
;
not
onely
ex
congruo
of
conueniency
:
but
ex
condigno
,
euen
of
worthinesse
of
the
euill
worke
done
?
For
the
stipend
of
sinne
is
death
.
And
what
colour
of
reason
is
there
,
to
ascribe
power
of
iustifying
to
workes
done
after
grace
?
For
how
can
they
which
bee
done
after
,
bee
any
cause
of
Iustification
,
which
went
before
?
The
fruit
doth
not
make
the
tree
good
,
but
the
tree
is
first
good
.
And
Augustine
telleth
vs
of
good
workes
,
that
they
doe
not
goe
before
vnto
Iustification
,
but
follow
him
who
is
already
iustified
.
For
as
touching
that
distinction
,
of
first
and
second
Iustification
,
it
is
a
fiction
without
First
Iustification
they
call
it
,
wherby
one
of
a
sinner
,
is
made
iust
:
this
stands
in
remission
of
sins
,
and
it
is
by
faith
.
all
ground
in
the
word
,
which
teacheth
but
one
Iustification
before
GOD
,
depending
vpon
faith
,
both
for
the
beginning
,
proceeding
,
and
end
of
it
.
As
it
is
written
;
The
righteousnesse
of
GOD
is
reuealed
from
faith
to
Faith
.
Of
Abraham
the
Scripture
witnesseth
,
that
hee
was
Iustified
by
Faith
;
not
onely
at
the
time
of
his
first
conuersion
:
but
many
yeares
after
stil
the
Scripture
affirmes
,
that
Second
Iustification
they
call
that
,
whereby
a
iust
man
becomes
more
iust
,
that
is
,
by
workes
,
as
well
as
by
faith
.
Opera
quae
sequuntur
fidem
dicuntur
iustificare
secundum
quod
Iustificatio
dicitur
iustitiae
exercitatio
,
vel
ostensio
,
vel
consummatio
Thom
.
Aquinas
in
Iac
.
2.
Caietanus
in
Iac
.
2.
Jacobus
docet
quod
non
fide
sterili
,
sed
fide
focunda
operibus
iustificamur
.
his
faith
was
accounted
to
him
for
righteousnesse
:
and
Paul
many
yeares
after
his
conuersion
saith
;
The
life
which
I
now
liue
,
I
liue
by
faith
,
Gal.
2.
20.
Acknowledging
but
one
Iustification
,
at
his
first
calling
,
and
euer
after
,
namely
that
which
is
by
faith
.
And
concerning
the
place
of
Iames
,
it
may
well
and
truely
bee
expounded
thus
,
that
Abraham
was
iustified
by
his
workes
,
not
effectually
,
but
declaratiuely
;
because
his
good
works
shewed
vnto
men
,
that
he
was
a
iust
person
:
and
his
faith
no
dead
and
counterfait
,
but
a
true
and
liuely
faith
.
And
the
Apostle
himselfe
giues
vs
the
light
of
this
Interpretation
,
where
he
saith
:
Shew
mee
thy
faith
by
thy
workes
.
Whence
the
distinction
of
Iustification
before
GOD
,
by
faith
in
his
Sonne
;
and
before
men
,
by
good
and
iust
life
,
did
arise
,
this
place
of
Iames
,
being
compared
with
the
Epistle
of
Paul
to
the
Romans
.
Philalethes
.
So
the
Preacher
told
vs
:
and
moreouer
,
according
to
this
which
you
haue
said
of
workes
,
done
before
and
after
Iustification
,
I
doe
remember
that
hee
said
in
his
Sermon
,
to
this
effect
:
That
al
our
workes
were
either
sinnes
,
and
euill
workes
(
and
such
bee
all
which
wee
doe
before
our
new-birth
)
or
else
they
bee
fruits
of
the
Spirit
,
and
so
be
good
works
,
and
are
so
called
.
Of
the
former
,
he
said
that
they
increased
our
debt
of
sinne
:
so
farre
off
were
they
from
beeing
able
to
discharge
our
debt
.
And
of
the
latter
,
he
said
that
they
be
part
of
our
debt
,
because
we
stand
bound
to
God
,
as
well
to
doe
good
,
as
to
abstaine
from
euill
.
Therefore
as
a
man
that
oweth
seuerall
debts
,
by
paying
one
is
not
freed
of
another
:
so
our
good
workes
beeing
due
to
God
(
yea
though
they
were
perfect
)
cannot
claime
so
much
as
thankes
from
GOD
,
especially
being
vnperfect
,
much
lesse
cleere
vs
of
the
debt
of
our
sinnes
:
Luke
17.
9.
Philopseudos
.
Yet
I
haue
heard
of
some
,
that
those
words
of
our
Sauiour
Christ
in
Luke
cap
.
17.
10.
When
ye
haue
done
all
you
can
,
say
ye
are
vnprofitable
seruants
had
this
meaning
:
that
wee
are
vnprofitable
to
God
,
but
not
to
our selues
.
Philop
.
True
:
such
silly
shifts
yee
may
often
here
of
.
And
this
shift
is
ouerthrowne
by
Mens
merits
are
not
such
as
that
eternall
life
can
be
due
to
them
.
Ber.
Serm
.
de
annunciat
.
It
is
sufficient
to
merit
to
know
that
our
good
works
doe
not
merit
.
Bern
.
Ser
.
26.
on
Cant
.
Againe
,
My
merit
is
Gods
mercy
:
I
cannot
be
poore
in
merit
,
whiles
God
is
rich
in
mercy
.
Againe
,
What
be
all
merits
compared
vnto
such
glory
?
the
very
words
:
Where
hee
speaketh
of
a
seruant
,
that
deserueth
not
so
much
,
as
thanks
at
his
masters
hands
,
for
doing
that
he
is
bound
to
do
,
much
lesse
any
reward
.
Euen
so
when
wee
haue
done
all
that
is
commanded
vs
;
yet
wee
deserue
not
so
much
as
thanks
of
our
Lord
,
much
lesse
any
recompence
:
because
it
is
a
debt
which
wee
performe
vnto
him
.
Wee
then
see
here
,
that
wee
are
called
vnprofitable
seruants
,
not
in
respect
of
GOD
,
but
of
our selues
,
which
cannot
deserue
at
our
masters
hands
,
so
much
as
thanks
.
Be
yee
Iudge
your self
:
what
profit
good
works
can
deserue
towards
our selues
,
when
they
haue
not
so
much
due
to
them
by
desart
as
thanks
.
Yet
wee
deny
not
,
but
that
howsoeuer
good
workes
doe
not
profit
vs
,
in
this
sense
and
respect
,
as
to
merit
the
least
thing
at
the
hands
of
God
(
much
lesse
the
blisse
of
heauen
)
for
our
good
works
,
being
not
,
our
owne
,
1.
but
wrought
of
God
,
who
giueth
the
will
and
deede
,
Phil
.
2.
13.
2.
and
also
being
a
debt
,
which
we
owe
to
God
,
Luke
17.
10.
23.
3.
And
lastly
,
there
beeing
such
disproportion
,
and
inequalitie
,
betweene
the
ioies
of
heauen
,
on
the
one
side
;
infinite
in
number
,
Bellar
.
de
Iustificat
.
lib
.
5.
cap
.
7
For
the
vncertain
tie
of
our
own
righteousnes
,
&
danger
of
vainglory
,
it
is
safest
wholly
to
relie
vpon
Gods
only
mercy
&
benignitie
.
continuance
and
measure
:
and
our
fewe
poore
good
workes
,
on
the
other
side
,
how
can
they
bee
thought
,
by
the
worthinesse
of
the
workes
done
,
worthy
and
meritorious
of
heauenly
ioies
?
rather
for
the
imperfections
and
spots
which
cleaue
to
them
,
they
deserue
destruction
,
in
seueritie
of
iustice
.
Yet
I
say
wee
deny
not
,
but
in
other
respects
,
they
haue
profitable
and
necessary
vses
,
Tit
.
3.
14.
both
in
regard
of
God
,
of
our selues
,
and
of
our
neighbours
.
Of
God
,
to
glorifie
him
,
Mat
.
5.
to
beautifie
his
Gospel
,
1.
Tim
.
5.
1.
to
witnesse
our
thankefulnesse
to
him
,
to
please
him
,
Col.
1.
Heb
.
13.
And
yeeld
him
obedience
,
Rom.
6.
17.
Of
our selues
,
to
make
sure
our
election
,
2.
Pet
.
1.
10.
to
declare
the
trueth
of
our
Faith
,
Iam
,
2.
to
purchase
a
good
name
,
to
escape
many
Iudgements
in
this
life
,
and
torments
of
hell
hereafter
,
Mat
.
25.
to
increase
our
graces
in
earth
,
and
our
glory
in
heauen
.
According
to
that
which
is
written
;
To
him
that
hath
it
shall
be
giuen
:
and
all
this
not
by
merit
,
but
by
vertue
of
a
free
promise
.
Of
our
neighbours
by
our
good
conuersation
,
to
win
such
to
Christ
,
as
yet
be
strangers
from
him
,
1
Pet
.
3.
1.
and
to
stop
the
mouths
of
such
,
as
by
our
euill
life
,
would
take
occasion
to
blaspheme
God
,
and
his
word
:
or
if
they
be
alreadie
within
the
Church
,
and
wonne
to
God
,
then
our
good
workes
serue
,
to
refresh
the
bowels
of
the
Saints
:
and
to
profit
their
soules
,
by
encouraging
the
weake
,
through
our
good
example
,
and
confirming
more
and
more
,
such
as
bee
already
strong
,
and
vnto
both
,
setting
them
a
paterne
for
imitation
,
Phil
.
3.
1.
Pet
.
2.
Philopseudos
.
Let
mee
aske
you
this
one
thing
;
seeing
you
teach
the
best
workes
of
the
Saints
,
to
bee
defiled
and
vnpure
:
how
is
it
,
that
they
please
God
,
who
can
abide
no
vnpure
thing
?
Psal
.
5.
3.
Philoponus
.
Wee
affirme
indeed
,
that
remainder
of
corruption
which
is
in
the
children
of
God
,
doth
staine
the
best
workes
,
according
to
the
plaine
testimonie
of
Esay
:
All
our
righteousnesse
,
is
as
a
menstruous
cloth
,
Esay
64.
6.
euen
as
cleere
water
draweth
filth
from
the
foule
chanell
it
passeth
through
.
Yet
the
person
which
doth
these
workes
,
beeing
in
Christ
,
and
by
him
reconciled
to
GOD
,
his
good
workes
do
please
God
,
through
forgiuenesse
of
sin
,
that
which
is
either
lesse
then
it
ought
to
be
,
or
otherwise
done
then
it
ought
,
either
imperfect
or
impure
,
short
or
faulty
being
pardoned
,
and
supplied
in
the
perfections
of
Christ
;
whose
holinesse
and
innocency
,
wipeth
away
al
spots
.
And
so
God
looking
vpon
the
deeds
of
his
Children
,
as
fruits
of
their
Faith
in
Christ
his
Sonne
,
doth
accept
them
in
him
,
in
whom
themselues
are
accepted
:
According
to
that
of
Peter
,
We
offer
spirituall
sacrifices
,
acceptable
to
God
,
through
Christ
,
1.
Pet
.
1.
Philopseudos
.
But
why
doe
yee
not
allow
the
doctrine
of
the
catholicks
,
who
affirme
that
Christs
merits
,
make
our
workes
able
to
merit
?
Why
should
Christ
cause
good
works
(
which
as
they
come
from
vs
,
haue
matter
of
wrath
)
to
bee
pleasing
to
God
,
&
not
also
by
his
merit
,
cause
our
works
,
(
which
in
themselues
be
not
of
such
worthinesse
)
to
merit
eternall
life
?
Or
how
commeth
it
to
passe
,
that
Christ
can
make
spotted
vnperfect
workes
,
please
God
as
you
say
,
and
cannot
make
our
vnworthy
works
merit
from
God
,
as
Catholikes
say
?
Philop
.
There
is
great
reason
,
why
we
should
say
the
one
,
and
no
reason
why
they
which
are
falsely
called
Catholikes
should
say
the
other
.
First
we
say
,
there
is
no
small
oddes
betweene
pleasing
GOD
,
and
meriting
before
GOD
.
The
workes
which
Christ
did
for
our
Redemption
,
receiued
vertue
to
merit
,
from
his
Godhead
,
in
which
his
humanitie
doth
personally
subsist
:
Now
as
the
Godhead
of
Christ
cannot
bee
communicated
to
any
creature
,
no
more
can
the
power
of
meriting
,
which
depended
on
his
Godhead
.
But
he
causeth
our
works
(
though
vnperfect
in
themselues
)
to
bee
accepted
,
and
pleasing
vnto
GOD
,
because
hee
hath
obtained
Bafil
in
Psal
.
14.
Euerlasting
rest
doth
remaine
for
striners
,
not
as
a
debt
due
to
their
works
,
but
by
fauour
of
the
most
bountiful
God
.
pardon
for
all
our
defects
and
sinnes
.
So
that
the
defects
of
our
good
workes
being
pardoned
,
and
they
presented
to
God
,
in
the
righteousnesse
of
Christ
,
they
appeare
as
perfect
in
his
sight
.
Hee
is
pleased
with
all
the
workes
of
his
hands
.
But
you
will
not
say
,
that
euerie
one
of
his
owne
works
can
merit
.
For
to
merit
something
of
GOD
is
such
a
matter
,
as
none
saue
hee
which
is
GOD
can
doe
:
therefore
the
man
Christ
could
not
merit
vnlesse
his
Godhead
gaue
merit
to
the
workes
,
and
sufferings
of
his
manhood
.
Secondly
,
wee
say
according
to
scripture
,
that
the
proper
end
of
Christs
death
was
not
to
make
good
workes
able
to
merit
,
but
to
take
away
our
sinnes
,
Rom
,
4.
vers
.
last
:
that
is
,
both
the
imperfections
of
good
workes
,
and
the
iniquitie
of
euill
.
Hee
died
not
for
good
workes
,
to
giue
power
to
them
to
merit
:
but
for
euil
works
,
to
remoue
from
vs
their
ill
demerit
:
only
thus
farre
,
and
in
this
sense
,
wee
may
be
bold
to
say
,
he
died
for
good
works
,
to
purge
them
,
that
they
might
please
GOD
as
spirituall
sacrifices
.
Further
,
if
Christ
should
make
our
good
workes
,
able
to
merit
saluation
,
then
hee
should
make
vs
in
part
,
the
Sauiours
of
our selues
.
And
then
the
Scripture
should
not
say
true
,
that
hee
hath
purged
our
sinnes
in
himselfe
,
Heb
.
1.
3.
that
is
,
by
the
workes
and
sufferings
,
which
in
his
own
person
he
wrought
,
not
by
those
workes
which
hee
worketh
in
vs
,
either
in
whole
or
in
part
:
for
then
it
should
haue
been
written
,
that
hee
purged
our
sinnes
,
not
in
him
,
but
in
vs
,
or
both
in
himselfe
,
and
in
vs.
And
finally
,
if
it
were
so
,
that
Christ
his
death
could
not
merit
saluation
for
vs
,
except
he
inabled
our
workes
,
to
merit
withall
,
then
hee
should
bee
no
more
able
to
saue
vs
without
our selues
,
then
wee
are
to
saue
our selues
without
him
,
which
how
much
it
derogates
from
Christ
,
doe
yee
iudge
.
Philops●udos
.
But
mee
thinkes
you
haue
little
reason
,
to
deny
merit
vnto
good
works
,
séeing
the
Scripture
doth
so
often
and
plainly
say
of
them
,
that
God
wil
reward
them
.
I
pray
you
what
difference
is
there
betweene
reward
and
merit
?
Philopon
.
Great
difference
:
for
a
reward
doth
not
alwaies
presuppose
desert
:
for
the
Scripture
Because
all
are
sinners
,
therfore
not
in
our
merits
,
but
in
Gods
mercies
,
consists
our
saluation
.
Ansel
in
Rom.
12.
The
kingdome
of
heauen
is
not
a
reward
of
works
,
but
the
grace
of
God
,
prepared
for
his
faithfull
seruants
.
sheweth
plainely
,
that
there
is
a
reward
of
mercy
,
and
of
sauour
,
as
well
as
of
desert
and
debt
,
Rom.
4.
4.
Now
wee
deny
not
,
that
good
works
are
rewarded
:
but
wee
deny
,
that
they
deserue
this
reward
,
and
affirme
that
it
is
giuen
,
because
God
in
mercy
promiseth
it
:
not
because
the
workes
by
their
worthinesse
deserue
it
.
Also
it
is
true
,
that
the
promise
of
reward
is
often
made
to
good
workes
,
not
to
shew
the
merit
and
worthinesse
of
the
worke
,
but
to
encourage
the
worker
,
to
hold
out
to
the
end
,
by
a
speech
taken
from
the
custome
of
men
;
who
giue
rewards
vnto
such
as
labour
for
them
,
in
the
end
of
the
day
,
when
their
labour
is
done
,
by
the
example
of
him
who
hired
labourers
into
his
vin●yard
.
So
our
most
good
GOD
,
and
heauenly
father
,
to
excite
his
children
to
perseuerance
in
well
doing
,
promiseth
to
giue
them
in
the
euening
and
ende
of
their
life
,
the
fruit
and
reward
of
their
labour
.
Wherin
he
dealeth
like
a
bountifull
father
,
who
though
hee
owe
nothing
to
his
child
,
but
may
by
his
right
and
authoritie
,
enioine
and
put
him
to
doe
some
worke
;
which
being
done
,
there
is
no
more
done
then
duty
;
yet
to
whet
his
courage
to
well
doing
,
both
promiseth
and
performeth
a
good
reward
to
him
:
which
commendeth
not
the
worthinesse
of
the
childs
deede
,
but
the
free
liberalitie
of
his
kind
father
.
Againe
,
who
is
so
vnreasonable
as
to
thinke
that
we
the
poore
creatures
of
God
,
can
make
him
our
creator
,
to
become
a
debtor
vnto
vs
?
For
whereas
wee
haue
not
so
much
as
a
crumme
of
bread
,
but
by
his
free
gift
and
mercy
,
shall
we
thinke
that
so
great
matter
of
heauen
,
is
or
can
bee
deserued
by
our
workes
.
Lastly
,
wee
acknowledge
merit
not
of
our
workes
,
but
of
our
persons
.
For
the
merit
of
Christ
,
it
is
the
merit
of
him
who
is
in
Christ
a
true
member
of
his
,
for
to
such
hee
hath
giuen
himselfe
,
and
all
his
,
Rom.
8.
Philopsendos
.
Well
,
you
speake
that
which
I
know
not
how
to
contradict
.
But
sure
it
is
a
great
encouragement
to
good
workes
to
teach
the
merit
of
them
;
and
since
this
doctrine
was
cried
downe
,
wee
haue
but
a
few
good
worke
done
.
Philoponus
.
First
I
say
to
this
,
that
though
the
popish
doctrine
of
merit
,
be
sent
to
hell
whence
it
came
,
yet
wee
lacke
no
encouragements
to
good
workes
.
If
the
loue
of
the
father
in
giuing
his
Sonne
,
the
loue
of
Christ
in
giuing
himselfe
to
death
;
if
the
care
of
pleasing
and
glorifying
God
;
if
the
commandement
of
God
,
if
the
hope
of
a
great
and
free
reward
at
length
in
heauen
,
and
the
mercies
of
God
,
which
we
presently
haue
,
if
the
doing
so
much
good
to
our selues
and
others
,
if
the
example
of
Christ
and
godly
men
,
cannot
preuaile
with
vs
,
to
breede
in
vs
,
a
readinesse
to
doe
good
workes
,
it
is
not
the
conceited
doctrine
of
merit
,
that
will
doe
it
.
And
not
our
doctrine
is
the
fault
,
that
there
bee
no
more
good
workes
done
amongst
vs
,
but
the
not
receiuing
of
that
doctrine
;
which
where
it
is
beleeued
truely
,
it
is
found
to
be
fruitfull
in
good
works
:
yea
and
this
may
be
auouched
,
that
though
popish
Catholicks
doe
boast
of
their
good
workes
:
yet
the
Gospell
in
fewe
yeares
,
hath
brought
forth
more
true
good
works
,
Se
Master
D.
Wille●s
report
hereof
in
his
Synopsis
.
then
were
done
in
many
yeares
of
Poperie
.
For
let
mee
tell
you
,
that
howsoeuer
we
deny
not
,
many
workes
good
,
for
the
matter
and
substance
,
or
things
done
,
to
haue
bin
done
in
Popery
:
yet
such
workes
as
haue
proceeded
from
hope
of
merit
,
and
desire
to
deserue
heauen
,
doe
not
deserue
the
name
of
good
workes
,
because
such
come
not
from
the
pure
loue
of
GOD
and
his
glory
,
as
euery
good
worke
ought
to
doe
,
but
from
selfe-loue
and
affection
to
our selues
:
So
as
if
we
waigh
the
works
of
Popery
in
a
iust
ballance
,
seeing
some
of
them
are
such
as
GOD
neuer
required
,
and
they
which
are
commanded
of
God
,
being
done
not
for
Gods
sake
,
but
for
their
owne
sake
,
yea
and
often
with
great
wrong
to
their
posteritie
,
whom
they
robbed
of
their
right
,
to
giue
to
superfluous
and
idolatrous
vses
,
it
wil
be
found
,
that
no
works
in
popery
will
bee
worthy
of
the
name
of
good
workes
.
Philopseudos
.
Sir
:
I
haue
heard
your
answer
,
touching
my
first
exception
about
workes
,
and
thus
farre
I
hold
my selfe
beholden
vnto
you
,
that
you
haue
in
so
courteous
manner
acquainted
me
with
your
mind
:
which
I
confesse
doth
deserue
to
be
considered
of
.
And
by
your
good
dealing
in
this
point
,
I
am
encouraged
to
proceed
to
the
next
exception
about
application
of
faith
:
I
haue
thought
it
sufficient
generally
to
beleeue
the
truth
of
the
Scripture
,
and
namely
the
Articles
of
our
christian
beliefe
,
and
that
this
were
enough
for
a
mans
saluation
.
Philopon
.
It
is
well
yee
doe
allow
of
thus
much
;
yee
are
an
enemy
I
perceiue
to
the
doctrine
of
Implicit
Faith
,
to
think
that
beleeuing
,
as
the
Church
beleeues
,
would
serue
a
mans
turne
.
And
there
is
reason
to
bee
an
enemy
to
it
:
for
euery
man
is
iust
by
his
own
faith
,
Rom.
1.
Againe
,
Let
euery
man
be
perswaded
in
his
owne
mind
,
Rom.
15.
Howbeit
,
in
this
that
you
say
of
faith
,
I
may
truely
charge
you
with
that
fault
,
wherwith
you
falsely
charged
vs
,
about
workes
:
Namely
,
that
in
speaking
of
faith
,
yee
come
far
short
,
and
ascribe
lesse
to
it
,
then
ye
ought
to
doe
,
in
as
much
as
yee
wil
haue
it
to
be
,
but
a
general
perswasion
of
the
truth
of
such
things
,
as
are
to
be
beleeued
,
without
particular
application
;
which
your
opinion
to
be
faultie
,
will
appeare
by
these
reasons
.
First
a
naturall
man
,
as
hee
may
bee
forced
by
discourse
of
a
reason
,
to
acknowledge
See
a
bone
.
pag
.
22.
23.
a
God
,
and
that
this
God
is
powerfull
,
and
eternall
,
Rom.
1.
so
by
his
strength
of
naturall
reason
,
hee
may
bee
drawen
to
beleeue
,
this
God
to
be
author
of
the
bookes
,
called
the
Scriptures
,
and
to
hold
GOD
to
bee
iust
and
true
,
euen
truth
it selfe
,
and
so
hee
will
easily
agree
,
that
whatsoeuer
this
most
true
GOD
speaketh
in
his
word
,
is
also
true
.
Insomuch
,
as
a
Iewe
if
he
were
perswaded
,
that
the
new
Testament
were
inspired
of
God
,
might
bee
brought
to
beleeue
,
that
Iesus
were
the
Christ
;
whereas
true
Christian
faith
is
no
naturall
thing
,
it
is
a
special
gift
,
which
commeth
vpon
our
minde
,
by
the
speciall
worke
of
the
spirit
.
Faith
is
the
gift
of
God
,
Ephes
.
2.
and
,
To
you
it
is
giuen
to
beleeue
,
Phil
.
1.
29.
Secondly
,
christian
faith
is
euer
accompanied
with
confidence
,
and
hope
in
God
who
is
beleeued
in
.
For
they
which
haue
a
liuely
faith
,
haue
also
a
trust
in
GOD
with
setled
affiance
in
his
goodnesse
,
that
hee
will
succour
them
,
and
do
them
good
Faith
bringeth
forth
confidence
in
God
.
for
euer
;
which
appeareth
not
onely
,
by
yoking
these
together
,
Ephes
.
3.
12.
but
also
by
the
example
of
Dauid
:
Psal
.
22.
and
42.
and
in
many
other
.
Now
the
generall
beliefe
of
the
Scripture
,
that
it
is
true
,
may
stand
alone
without
hope
and
confidence
in
God
,
as
appeareth
in
Iudas
,
and
sundry
others
.
The
like
is
to
bee
said
of
loue
,
which
is
a
necessarie
companion
of
a
liuely
iustifying
faith
,
as
the
Apostle
saith
,
Faith
worketh
by
loue
,
Gal.
4.
whereas
this
generall
faith
hath
been
in
many
,
who
neuer
loued
GOD
nor
his
Saints
,
but
persecuted
them
bitterly
,
as
Paul
before
his
conuersion
:
therefore
this
generall
faith
,
it
is
not
the
right
iustifying
faith
.
And
so
it
is
witnessed
of
King
Agrippa
,
euen
by
the
testimonie
of
Paul
,
beeing
an
Apostle
,
that
this
King
did
beleeue
the
Prophets
,
Acts
26.
27.
28.
I
know
saith
hee
,
that
thou
beleeuest
:
yet
this
Agrippa
by
his
owne
confession
,
was
not
then
a
Christian
:
therefore
the
generall
faith
of
the
Scripture
is
not
sufficient
,
to
make
one
a
Christian
.
Lastly
,
J
see
not
but
that
if
a
generall
faith
bee
sufficient
,
the
very
diuell
might
bee
a
good
Christian
:
For
by
his
wonderfull
intelligence
,
and
long
obseruation
and
experience
,
hee
vnderstandeth
the
Scriptures
,
and
beleeueth
them
to
be
true
,
which
is
very
cleere
,
by
the
story
of
Christs
temptation
,
and
the
rest
of
the
story
of
the
gospell
,
compared
with
Iames
2.
Philopseudos
.
Stay
here
:
for
you
haue
spoken
something
,
that
I
cannot
allow
of
.
As
namely
,
that
by
discourse
of
naturall
reason
,
Note
.
one
may
bee
brought
to
beléeue
Scriptures
to
be
of
God
,
and
to
bee
true
;
and
also
that
which
yee
say
of
Paul
,
is
something
doubtfull
to
me
.
Philopon
.
You
will
grant
that
the
dimme
eie
of
naturall
reason
can
see
there
is
a
GOD
,
and
that
hee
is
an
Almightie
and
eternall
being
.
Philopseudos
.
Yea
,
for
reason
telleth
vs
,
that
there
is
a
supreame
power
,
vpon
which
all
Rom.
1.
19.
20.
things
depend
:
also
our
feares
for
secret
sinnes
tell
so
much
to
euery
man
.
Philopon
.
Further
,
you
will
confesse
,
that
the
great
Booke
of
nature
written
in
great
letters
,
which
a
man
may
runne
and
reade
was
written
by
Gods
owne
finger
,
I
meane
that
the
eie
of
reason
can
behold
God
to
be
the
Authour
of
that
Booke
,
the
maker
of
the
world
.
Philopseudos
.
This
I
doe
confesse
,
reason
can
behold
it
,
for
it
could
not
make
it selfe
,
and
therfore
must
haue
a
maker
,
which
is
none
but
God
.
Philopon
.
Will
ye
nor
also
grant
this
,
that
if
this
eie
can
see
some
part
of
that
Booke
called
Scripture
,
to
bee
of
God
,
that
it
may
likewise
see
all
the
rest
so
to
be
?
Philopseudos
.
This
is
true
I
must
confesse
it
:
for
reason
De
fimilibus
,
simile
iudicium
.
saith
,
that
of
like
things
,
like
iudgement
is
to
be
made
.
Philopon
.
Well
:
It
is
in
Scripture
written
,
of
Iosias
and
Cyrus
,
some
hundred
yeeres
before
they
were
born
,
that
such
men
there
should
be
,
what
things
they
should
do
,
and
there
were
indeed
such
persons
,
and
did
such
things
,
as
so
long
time
before
were
spoken
of
in
2.
Kings
13.
Esayas
45.
Also
it
is
plaine
,
that
the
Messias
called
Christ
was
spoken
of
,
more
then
three
thousand
yeeres
before
,
and
what
he
should
doe
and
suffer
when
hee
came
:
And
such
a
person
there
was
,
that
did
come
and
suffer
such
things
.
Now
aske
reason
,
if
any
creature
,
Angel
,
diuell
,
or
men
,
or
all
Angels
,
diuels
and
men
,
were
able
,
or
be
able
before
hand
to
declare
,
such
extraordinarie
things
as
shall
truely
come
to
passe
:
Namely
,
what
particular
person
or
persons
shall
be
borne
into
the
world
,
but
twenty
yeeres
hence
,
and
what
these
particular
persons
shall
doe
?
will
not
reason
answere
you
,
that
it
is
impossible
for
the
creature
to
know
effects
,
whose
causes
are
not
yet
extant
,
nor
euer
were
?
will
not
this
same
reason
conclude
,
that
these
prophecies
,
not
comming
from
the
creature
,
were
of
diuine
reuelation
?
If
reason
can
see
this
,
in
these
scriptures
,
it
may
also
see
the
like
touching
the
other
scriptures
.
And
if
reason
can
perswade
the
scriptures
to
bee
of
God
,
it
may
perswade
that
these
scriptures
,
are
very
true
,
and
worthy
to
be
beleeued
,
forsomuch
as
reason
corrupt
beleeueth
of
God
,
that
hee
is
all
goodnes
and
truth
,
and
hath
no
euil
or
falshood
in
him
.
And
if
reason
which
is
a
facultie
of
nature
,
can
conceiue
,
that
all
things
spoken
or
written
by
the
true
GOD
,
are
also
certainely
true
,
the
beleefe
of
these
things
beeing
but
a
naturall
thing
,
cannot
be
that
beleefe
which
the
Scripture
commends
,
as
the
meane
and
instrument
to
ioine
vs
to
Christ
and
his
benefits
.
Now
that
which
you
say
to
be
doubtfull
of
Paul
,
is
very
cleere
:
for
it
is
most
plaine
,
by
the
3.
Phil
.
6.
compared
with
the
Acts
26.
4.
5.
that
he
was
not
onely
studious
in
the
Scriptures
to
know
them
,
but
that
the
beleefe
of
them
brought
forth
an
vnrebukeable
life
to
the
world-ward
.
And
howsoeuer
hee
erred
,
about
the
particular
person
of
Iesus
,
the
sonne
of
Mary
,
whom
hee
did
not
know
to
be
the
Messiah
,
in
which
errour
was
Cornelius
and
others
,
the
true
worshippers
of
God
:
yet
all
the
prophecies
in
the
old
Testament
,
touching
the
Messiah
,
he
generally
beleeued
to
bee
true
,
according
to
that
vnderstanding
which
hee
had
of
them
.
Howbeit
,
it
it
sure
,
that
this
beliefe
was
seuered
from
godly
loue
,
for
he
persecuted
Christ
in
his
members
.
Therefore
it
was
not
a
generall
beliefe
,
which
is
the
true
iustifying
beliefe
,
which
is
full
of
loue
,
toward
God
and
his
children
.
And
let
mee
aske
you
heere
,
(
and
do
well
consider
what
I
aske
)
how
it
commeth
to
passe
,
that
Cornelius
did
no
more
know
and
beleeue
Iesus
to
bee
the
promised
Sauiour
,
then
Paul
did
while
he
was
a
Pharisie
;
and
Paul
knew
and
beleeued
the
truth
of
prophecies
touching
Christ
,
no
lesse
then
Cornelius
,
if
not
better
and
more
perfectly
:
how
,
I
say
,
it
commeth
to
passe
,
that
Cornelius
his
faith
made
him
,
&
his
works
and
praiers
,
acceptable
to
God
,
as
the
Holie
ghost
witnesseth
,
Act.
10.
2.
And
Paul
notwithstanding
his
beliefe
of
the
Scriptures
,
was
for
the
time
a
childe
of
wrath
,
&
his
workes
abominable
to
God
,
as
hee
confesseth
of
himselfe
:
Ephe
.
2.
2.
3.
and
1.
Tim
.
1.
13.
Canne
there
bee
any
other
cause
alledged
(
being
both
the
children
of
Gods
purpose
and
election
)
but
because
the
beliefe
of
the
one
,
was
with
application
of
the
thing
beleeued
(
saluation
of
Christ
that
should
come
,
as
hee
then
thought
)
to
himselfe
:
The
others
beliefe
was
generall
,
and
wanted
that
particular
assurance
:
whereas
both
beleeued
the
promise
,
that
the
Messiah
would
come
to
bee
true
,
though
both
ignorant
that
he
was
come
:
yet
the
one
,
so
beleeued
the
promise
to
be
most
true
,
as
he
was
made
to
trust
in
it
:
the
other
beleeued
the
truth
of
the
promise
,
without
trusting
in
it
.
Philopseudos
.
I
was
once
in
the
error
,
that
Cornelius
his
workes
were
done
afore
grace
:
in
which
point
by
helpe
of
your
doctrine
,
I
haue
altered
my
mind
:
and
touching
your
question
,
I
leaue
〈◇〉
to
bee
answeared
by
some
better
seene
in
these
matters
then
my selfe
:
onelie
,
I
hold
it
fitte
for
mee
to
thinke
vpon
it
,
and
so
I
will
:
But
meane
while
,
I
find
that
the
promises
are
made
to
such
as
beleeue
.
Whosoeuer
beleeueth
that
Iesus
is
come
in
the
flesh
,
is
of
God
.
1.
Ioh
.
4.
Hee
that
beleeueth
shall
bee
saued
.
Ioh
.
3.
and
many
such
like
texts
there
bee
where
there
is
no
spéech
of
application
.
Philopon
.
Yes
,
though
not
expresly
,
yet
by
implication
and
good
consequence
.
For
seeing
it
is
most
true
,
that
many
haue
beene
Hypocrites
,
of
whom
it
is
said
,
they
beleeued
,
as
they
in
Ioh
.
2.
24.
And
Simon
Magus
,
Acts
8.
also
Agrippa
,
Acts
26.
And
they
which
beleeued
for
a
season
,
and
after
fell
away
,
Mat
.
13.
It
is
sure
that
where
the
Scripture
saieth
,
He
shall
be
saued
that
beleeueth
,
and
he
is
born
of
God
that
beleeueth
Iesus
to
bee
come
in
the
flesh
,
that
heere
in
these
places
such
a
beliefe
is
ment
,
as
is
relying
vpon
this
Iesus
,
as
vpon
our
owne
Sauiour
:
not
a
beliefe
,
that
is
,
a
generall
knowledge
and
assent
to
the
doctrine
(
for
this
Agrippa
,
Simon
,
Magus
,
Iudas
beleeued
,
or
they
beleeued
nothing
)
but
a
particular
application
of
it
to
our
owne
persons
.
Secondly
,
one
Scripture
is
to
bee
expounded
by
an
other
,
and
where
any
Scripture
speaketh
darkely
,
or
commeth
short
,
it
is
to
be
opened
and
supplied
by
some
other
Texts
of
Scripture
,
which
speake
the
same
thing
more
fully
and
plainely
.
Now
to
fit
this
to
our
owne
purpose
,
whereas
some
texts
of
Scripture
speake
of
sauing
beliefe
;
so
,
as
it
doth
barely
vse
the
word
of
beleeuing
,
and
in
other
places
such
beleeuing
is
made
all
one
with
receiuing
Christ
,
Ioh
.
1.
12.
eating
and
drinking
Christ
,
comming
to
Christ
,
and
seeing
Christ
,
Ioh
.
6.
All
which
Phrases
(
as
wee
haue
seene
before
)
containe
particular
assurance
,
&
application
.
Heereof
it
appeareth
,
what
we
are
to
iudge
of
other
places
of
Scripture
which
promise
saluation
simply
to
beleeuing
:
namely
,
that
there
is
more
meant
then
beleeuing
the
doctrine
with
assent
to
it
that
it
is
true
,
which
assuredly
(
as
we
heard
)
very
many
doe
,
who
neuer
receiue
Christ
,
nor
eate
and
drinke
him
,
nor
see
him
,
nor
come
to
him
.
Philopseudos
.
This
wil
ingender
much
scruple
in
mens
minds
about
their
Saluation
:
for
men
will
still
doubt
,
whether
they
haue
such
a
particular
Faith
.
Philop
.
No
such
thing
:
for
where
this
true
particular
We
by
his
spirit
doe
know
,
both
that
we
haue
his
gifts
,
and
haue
receiued
them
of
him
.
Ans
in
1.
Cor
.
2.
Euerie
man
that
beleeueth
doth
fee
that
faith
which
is
in
his
owne
heart
Au
.
lib
.
3.
de
Trin
.
cap
.
1.
faith
is
giuen
of
God
,
they
haue
another
gift
withall
to
know
,
that
they
do
so
beleeue
.
1.
Cor
.
2.
12.
Wee
by
the
spirit
know
the
things
that
are
giuen
vs
of
God
.
Also
2.
Cor
.
13.
where
the
Apostle
exhorteth
to
examine
our selues
whether
wee
be
in
the
faith
:
this
exhortation
were
vaine
except
vpon
such
triall
wee
might
finde
out
our
faith
and
know
it
to
be
in
vs.
But
this
is
true
,
that
seeing
we
haue
no
saluation
,
without
a
particular
faith
,
they
which
want
such
a
faith
,
must
needes
bee
troubled
.
Philopseudos
.
Yet
for
ought
I
see
,
this
our
particular
faith
and
application
,
wil
proue
but
a
carnall
presumption
.
Philoponus
.
I
am
sory
to
heare
you
speake
after
this
fashion
,
but
it
may
please
God
heereafter
to
giue
you
some
eie-salue
to
cleare
your
sight
,
that
you
may
better
see
these
things
.
For
this
that
you
call
carnall
presumption
,
is
indeede
Christian
submission
,
to
yeeld
obedience
vnto
that
Commandement
of
God
,
which
biddeth
vs
to
beleeue
in
his
onely
begotten
sonne
,
Ioh
.
3.
Howbeit
this
I
graunt
,
that
some
there
are
which
doe
presume
of
hauing
that
they
haue
not
,
while
that
they
perswade
themselues
,
that
they
doe
particularly
beleeue
and
apply
the
promise
of
grace
to
their
owne
person
,
and
doe
it
not
.
Yet
this
is
certaine
that
they
to
whom
the
holy
spirit
doth
giue
a
liuely
faith
,
are
able
to
discerne
this
worke
of
the
spirit
,
perswading
them
particularly
of
their
owne
saluation
,
from
the
presumption
of
the
flesh
.
And
amongst
many
there
are
two
markes
especially
,
whereby
they
doe
discerne
it
.
The
first
is
,
their
constant
and
earnest
calling
vpon
God
with
confidence
in
his
goodnesse
,
which
is
a
fruit
that
cannot
be
found
growing
vpon
the
cursed
tree
of
presumption
,
but
ariseth
from
the
blessed
spirit
of
adoption
which
bearth
witnesse
to
their
spirits
,
that
they
are
the
Sonnes
of
God
,
and
maketh
them
cry
Abba
Father
,
Rom.
8.
The
second
marke
,
is
their
hearty
and
sincere
loue
of
God
their
heauenly
father
,
as
well
in
their
aduersity
,
as
in
their
prosperity
,
and
of
their
brethren
for
Gods
sake
,
euen
in
their
afflictions
and
bonds
,
as
Onesiphorus
loued
Paul
,
2.
Tim
.
1.
16.
and
as
it
is
written
,
1.
Ioh
.
3.
Heereby
wee
know
that
we
are
translated
from
death
to
life
,
because
we
loue
the
brethren
.
And
againe
,
He
that
loueth
is
borne
of
God
,
and
knoweth
God
,
1.
Ioh
.
4.
7.
But
you
which
cast
the
slander
of
presumption
vpon
the
application
of
faith
,
you
will
not
sticke
to
blame
that
other
doctrine
,
concerning
certaintie
of
saluation
by
Faith
.
Philopseudos
.
That
indéed
was
an
other
point
,
which
I
misliked
in
the
Sermon
,
whereof
wee
talke
.
For
I
know
no
other
certainty
of
Saluation
,
but
that
which
is
either
by
reuelation
,
as
to
Abraham
,
Paul
,
and
some
few
other
,
or
by
hope
,
as
to
all
good
Christians
.
Philopon
.
Jf
christian
hope
giue
a
certainetie
,
as
indeed
it
doth
,
(
for
hope
maketh
not
ashamed
)
much
more
there
is
a
certainetie
by
faith
:
for
faith
is
the
ground
and
foundation
of
hope
,
because
wee
cannot
hope
for
that
to
bee
certainelie
giuen
vs
,
which
wee
do
not
first
beleeue
to
bee
truelie
promised
vs
:
Againe
,
of
whom
thinke
you
Paul
speaketh
,
2.
Cor
.
5.
1.
Rom.
8.
38.
39
?
(
See
the
text
.
)
Philopseudos
.
Of
all
the
faithfull
,
as
wel
as
of
himself
;
for
of
them
hee
speaketh
to
whom
hee
writeth
,
and
for
their
better
incouragement
.
Philopon
.
Then
make
you
the
collection
your selfe
.
The
faithfull
know
of
themselues
,
Let
vs
bring
faith
and
obedience
and
so
let
vs
firmelie
trust
such
things
as
be
promised
,
as
if
they
were
now
fulfilled
.
Chrys
.
in
Gen.
29.
Homi
.
54.
Ber.
Ser
.
1.
de
Annunc
.
If
thou
beleeuest
that
he
alone
,
against
whom
thou
hast
sinned
can
forgiue
thy
sins
,
thou
dost
well
;
yet
ad
heereunto
this
one
thing
and
beleeue
thē
to
bee
indeed
forgiuen
.
Cyprian
ad
Demetr
.
There
liueth
in
vs
a
firme
faith
,
a
cheerefull
patience
,
and
a
soule
secure
and
bold
in
her
God
.
Let
not
him
who
loueth
God
,
doubt
whether
he
againe
bee
loued
of
God
.
Ber.
in
Can
.
53.
50.
that
they
shall
certainelie
be
saued
,
as
those
words
proue
:
&
this
commeth
not
to
them
by
reuelation
,
which
you
thinke
not
to
bee
common
;
then
it
should
follow
that
the
faithfull
are
sure
of
their
saluation
,
by
the
knowledge
and
certainty
of
faith
,
which
is
indeed
common
to
Paul
with
other
beleeuers
.
Moreouer
,
seeing
such
as
know
themselues
to
be
elect
,
may
also
know
surely
that
they
shall
bee
glorified
,
Rom.
8.
And
faith
is
an
effect
and
fruit
,
which
is
a
proper
marke
of
the
elect
children
of
God
,
Acts
13.
so
many
as
are
ordained
to
eternall
life
did
beleeue
,
therefore
euen
by
faith
there
is
certainty
of
saluation
to
bee
had
.
Moreouer
,
if
it
be
by
fai●h
that
the
elect
are
made
the
sonnes
of
God
,
Gal.
3.
And
the
sonnes
of
God
being
that
they
be
heires
annexed
with
Christ
,
are
certaine
of
their
own
saluation
,
Ro
.
8.
it
followeth
that
faith
giueth
certaine●ie
of
saluation
,
to
all
such
as
know
God
&
lead
a
godly
life
.
Also
seeing
that
euery
one
that
beleeueth
shal
be
saued
,
Mar.
16.
and
the
beleeuers
may
know
of
themselues
that
they
haue
faith
,
2.
Cor
.
12.
5.
therfore
by
faith
there
is
certainety
of
saluation
to
be
had
.
To
conclude
,
what
peace
or
sound
ioy
could
spring
from
faith
,
if
faith
did
not
breed
a
certainety
?
for
there
is
none
ioieth
in
vncertainties
,
but
in
certainties
;
but
faith
breedeth
ioy
vnspeakable
&
glorious
,
&
firme
peace
of
conscience
,
Rom.
5.
1.
1.
Pet
.
1.
8.
therefore
faith
bringeth
certainty
of
saluation
,
the
onely
matter
of
sound
ioy
and
peace
.
How
did
you
like
the
doctrine
of
free
predestination
to
eternall
life
,
without
any
dependance
or
respect
to
the
creature
?
Philopseudos
.
I
doe
hold
predestination
,
to
depend
vpon
foreseene
workes
;
contrarie
to
that
the
preacher
taught
,
that
it
had
the
will
of
God
,
for
the
onelie
cause
of
it
.
Philop
.
Scripture
and
reason
grounded
thereon
,
teacheth
that
you
erre
.
For
Scripture
saith
expresly
,
men
are
chosen
of
God
according
to
the
good
pleasure
of
his
will
,
&
that
they
are
chosen
in
himselfe
,
therefore
not
in
our selues
,
Eph.
1.
4.
5.
Also
of
Esau
&
Iacob
,
the
one
is
said
to
be
chosen
,
the
other
refused
,
before
that
they
had
done
either
good
or
euill
,
Rom.
9.
which
sheweth
that
Gods
decree
respecteth
not
mens
works
.
And
right
reason
perswadeth
thus
much
,
that
seeing
good
workes
are
effects
which
follow
vpon
Gods
decree
of
election
,
for
he
ordained
them
for
men
to
walke
in
,
Ephe
.
2.
And
in
the
first
Chapter
God
saith
,
he
chose
vs
in
Christ
(
not
because
hee
foresaw
wee
would
bee
holy
)
but
that
wee
might
bee
holy
and
vnblameable
in
loue
:
therefore
our
works
can
be
no
cause
of
the
decree
of
election
.
Also
touching
the
other
decree
,
reason
teacheth
,
seeing
God
forefawe
that
all
men
would
fall
into
sinne
and
death
:
if
then
the
decree
of
Reprobation
did
depend
vpon
foreseene
euill
works
,
it
would
follow
that
all
men
had
beene
damned
,
because
all
men
be
sinners
and
enemies
to
God
in
his
foreknowledge
.
And
therefore
since
all
were
alike
corrupt
by
sinne
in
Adam
,
and
thereby
subiect
to
eternall
death
,
and
yet
of
all
men
some
taken
to
mercie
and
life
,
other
left
in
sinne
and
death
this
:
difference
can
haue
no
other
cause
,
then
the
meere
will
of
God
:
As
it
is
written
,
I
will
haue
mercy
vpon
whom
J
wil
haue
mercy
,
and
I
wil
harden
whom
I
wil
.
Rom.
9.
15.
18
Philopseudos
.
Sir
,
I
thanke
you
for
your
louing
paines
taken
in
these
points
:
And
when
I
shal
be
resolued
in
these
things
,
which
I
will
endeauour
to
bée
,
I
will
more
deepely
loue
you
and
your
paines
.
Philopon
.
Well
,
the
Lord
blesse
it
to
you
,
and
to
so
many
others
as
shall
need
it
:
for
I
doubt
nothing
of
the
truth
of
those
points
of
doctrine
which
J
haue
sought
to
proue
to
you
as
I
could
.
Now
Philautus
,
what
haue
you
to
say
against
the
Sermon
which
you
heard
to
day
?
Philautus
.
I
haue
more
exceptions
,
against
this
doctrine
,
then
both
my
fellowes
.
Philal
.
Mée
thought
so
,
by
the
hanging
downe
of
your
heade
and
deiected
countenance
,
that
something
was
not
well
and
to
your
liking
.
Philopon
.
Let
vs
heare
of
all
your
exceptions
,
and
if
reason
will
satisfie
you
,
I
doe
nothing
doubt
but
to
satisfie
you
.
Philau
.
I
would
bée
glade
to
bee
satisfied
.
First
it
séemed
to
mée
,
that
the
Preacher
ioined
Christ
and
faith
together
;
and
made
them
equall
in
our
iustification
.
Philoponus
.
It
is
true
,
he
might
well
ioine
them
together
,
because
God
hath
ioined
them
;
and
take
you
heed
how
you
put
asunder
that
which
God
coupled
.
But
hee
would
not
,
I
dare
say
,
ioine
them
in
equall
degree
;
indeed
they
must
goe
together
in
our
Iustification
;
but
as
the
gift
and
the
hand
;
the
eie
,
and
his
obiect
;
the
matter
and
his
instrument
:
thus
hath
the
spirit
coupled
them
in
his
Text
,
and
in
many
other
Scriptures
.
Philau
.
Yea
,
but
it
séemeth
to
mée
,
that
faith
is
not
so
much
as
an
hand
or
instrument
:
for
an
hand
,
in
receiuing
a
gift
,
doth
something
,
but
faith
doth
nothing
in
our
iustification
before
God
.
Philopon
.
As
an
hand
receiueth
a
gift
,
and
that
is
all
it
doth
;
so
all
that
faith
doth
toward
iustifying
,
it
is
to
receiue
the
perfect
iustice
of
Christ
.
This
the
preacher
told
you
,
that
faith
is
not
our
righteousnesse
,
nor
any
part
of
it
;
it
did
onelie
laie
hold
on
that
which
is
our
righteousnesse
,
and
applie
it
to
vs.
As
neither
the
hand
nor
the
action
of
the
hand
,
doth
enrich
a
poore
man
,
but
the
gift
which
is
bestowed
on
him
:
So
neither
our
faith
nor
the
action
of
beleeuing
did
iustifie
vs
,
but
Christ
his
obedience
&
sufferings
.
Yet
as
the
gift
,
doth
not
profit
a
poore
man
,
except
he
receiue
it
;
nor
physicke
a
sicke
man
,
vnlesse
it
be
applied
:
So
neither
doth
the
death
and
obedience
of
Christ
,
benefit
vs
to
iustification
,
vnlesse
they
bee
receiued
by
faith
.
Philau
.
I
like
not
these
comparisons
:
And
it
séemeth
to
mee
,
that
I
haue
benefit
by
Christs
death
ere
euer
I
beléeue
.
Philoponus
.
You
like
not
the
comparisons
,
because
they
are
directlie
against
your
conceite●
but
the
comparison
is
grounded
on
Scripture
:
For
if
Christ
bee
a
Physition
,
as
he
is
called
in
the
Gospel
,
and
came
to
heale
the
sicke
;
his
blood
must
needes
bee
the
physicke
,
and
that
which
doth
the
cure
:
And
we
being
poore
,
are
made
rich
by
that
vnspeakable
gift
of
Christ
,
who
became
poore
,
to
make
vs
rich
:
Therefore
as
in
physick
,
it
is
necessarie
to
bee
applied
to
the
sicke
patient
;
and
a
gift
helpeth
not
,
but
when
it
is
receiued
:
So
it
is
with
our
spirituall
physicke
(
the
death
of
Christ
)
and
that
gift
of
himselfe
for
vs.
True
it
is
,
it
may
bee
said
when
Christ
died
,
that
he
died
for
vs
,
on
our
behalfe
,
and
for
our
singular
benefit
:
but
that
the
proper
benefit
of
his
passion
,
which
is
remission
of
our
sinnes
,
doth
come
to
vs
before
we
beleeue
in
him
;
it
is
as
one
should
say
,
that
meat
doth
benefit
him
before
he
eate
it
,
or
apparell
before
he
put
it
on
.
Philaut
.
Is
not
my
meat
mine
before
I
eat
it
,
and
my
apparell
also
before
I
put
it
on
?
hauing
paid
for
them
I
haue
right
to
them
both
:
so
Christ
is
mine
and
I
haue
benefit
of
his
death
before
faith
,
but
I
know
not
so
much
till
I
beleeue
.
Philopon
.
Iesus
Christ
and
his
righteousnesse
being
offered
in
the
Gospel
,
there
set
foorth
to
be
receiued
,
are
like
to
meat
bought
and
brought
home
,
and
to
apparell
made
and
laid
ready
for
our
vse
.
Now
then
as
meat
and
apparell
,
if
the
one
be
not
taken
and
eaten
,
and
the
other
be
not
put
on
,
we
haue
no
benefit
at
all
,
for
clothing
and
feeding
our
bodies
,
which
is
the
proper
benefit
of
them
.
In
like
manner
Christ
and
his
righteousnesse
,
though
already
wrought
for
vs
and
laid
before
vs
in
the
word
:
yet
neither
clothe
nor
feede
our
soules
,
that
is
,
doe
vs
no
benefit
to
iustification
,
vntill
by
faith
we
take
it
to
our selues
:
and
for
right
vnto
Christ
and
his
merits
,
God
hath
decreed
wee
shall
haue
right
to
them
,
when
in
time
we
come
to
beleeue
,
but
actuall
right
in
them
we
haue
none
,
till
wee
bee
actual●y
engraffed
into
Christ
by
faith
.
Philau
.
I
grant
we
haue
no
comfort
of
our
Iustification
till
we
doe
beleeue
.
Philoponus
.
Comfort
of
soule
is
a
fruit
of
iustification
,
which
must
first
be
had
by
faith
;
and
when
the
beleeuing
sinner
once
is
pardoned
his
sinnes
,
and
accepted
for
righteous
with
God
,
then
followeth
peace
and
comfort
,
as
it
is
written
,
Being
iustified
by
faith
wee
haue
peace
with
God
,
Rom.
5.
1.
And
Paul
praieth
God
to
fulfill
the
Thessalonians
with
ioy
through
beleeuing
.
Againe
,
it
is
an
absurd
thing
to
imagine
that
a
man
may
haue
iustification
without
comfort
,
that
a
mans
sinnes
can
be
forgiuen
,
and
he
become
the
child
of
God
,
the
heire
of
heauen
,
partaker
of
Christ
,
and
all
his
riches
,
liue
in
hope
of
Celestiall
blisse
and
glory
,
as
the
iustified
person
doth
,
Rom.
5.
2.
and
yet
be
without
comfort
,
as
you
fancy
that
one
may
be
iustified
in
distance
of
time
,
long
before
he
doe
beleeue
to
his
comfort
.
Philau
.
I
pray
you
,
let
mee
aske
you
this
one
thing
,
what
it
is
that
makes
a
man
stand
iust
before
the
iudgement
seat
of
God
,
is
it
his
faith
?
Philopon
.
You
neuer
answer
to
any
thing
,
Philautus
,
but
rome
vp
and
down
in
your
obiecting
&
questioning
.
Wel
,
I
wil
follow
you
&
go
step
by
step
with
you
.
Therefore
I
answere
,
that
it
is
not
our
faith
as
a
quality
or
gift
can
doe
it
:
for
it
is
weake
and
vnperfect
,
not
able
to
abide
the
rigor
of
Gods
Iustice
,
no
more
then
loue
or
good
works
.
So
as
the
iust
God
,
if
he
would
deale
strictly
,
might
condemne
a
man
for
the
imbecillity
of
his
faith
,
and
euery
one
of
Gods
children
haue
cause
daily
to
pray
pardon
for
vnbeleefe
,
and
doubting
ioined
with
their
faith
,
and
that
God
would
increase
it
more
&
more
.
yet
for
all
this
it
hath
place
in
our
iustifying
as
an
instrument
.
Philau
.
Yea
,
but
then
what
is
it
,
that
maketh
vs
stand
iust
before
the
Tribunall
of
the
most
righteous
God
?
Philopon
.
Christ
Iesus
and
his
perfect
obedience
,
being
apprehended
&
made
ours
by
faith
.
For
in
Christ
his
obedience
,
there
is
not
the
least
spot
:
so
as
it
can
endure
the
examination
of
Gods
iustice
:
yet
this
profiteth
not
vs
,
till
it
bee
made
ours
by
beleeuing
the
promise
concerning
Christ
.
Philaut
.
I
cannot
allow
it
,
that
wée
should
bée
said
to
bée
made
righteous
by
faith
:
And
that
was
one
thing
which
I
misliked
in
the
preacher
,
that
hée
spake
so
,
as
if
faith
were
a
cause
of
our
righteousnesse
.
Philopon
.
You
shew
your selfe
little
skilled
either
in
causes
or
in
Scripture
.
Gods
grace
is
the
principall
efficient
cause
,
Christ
obedience
and
death
the
materiall
:
Imputation
of
Christs
righteousnes
to
vs
,
is
the
formall
:
the
glorie
of
Gods
grace
is
the
finall
;
and
faith
is
(
as
Logicians
speake
)
causa
adiuuans
,
an
helping
cause
,
an
instrumentall
cause
;
by
helpe
whereof
the
righteousnes
of
Christ
is
made
ours
,
that
so
we
may
be
approued
for
righteous
persons
in
Gods
Iudgement
.
And
why
then
may
wee
no
say
,
We
are
made
righteous
by
faith
,
seeing
not
onely
the
Scripture
speaketh
so
,
Gal.
4.
That
we
might
be
made
righteous
by
faith
in
Christ
:
but
also
common
speech
will
beare
out
this
?
For
doe
wee
not
say
that
this
horse-shooe
was
made
with
this
hammer
,
and
this
penne
was
made
with
this
knife
,
and
this
peece
of
cloth
was
made
with
this
shuttle
and
loome
,
because
these
are
instruments
by
which
such
things
are
made
?
so
is
faith
a
spiritual
instrument
,
without
which
we
are
not
made
righteous
.
And
albeit
it
is
indeed
the
perfect
iustice
of
our
Lord
Christ
,
which
maketh
vs
iust
,
yet
if
yee
knew
any
thing
,
yee
could
not
well
be
ignorant
of
this
,
that
it
is
vsuall
in
Scripture
and
common
speech
to
attribute
to
the
instrument
,
that
which
belonges
to
the
author
and
worker
.
But
I
maruell
what
may
bee
the
reason
you
are
so
loth
to
admit
faith
to
haue
some
thing
to
doe
in
the
act
of
iustifying
,
seeing
the
Apostle
saieth
so
expresly
,
that
wee
are
iustified
by
faith
.
Philautus
.
Because
faith
it
is
a
quality
,
and
qualities
,
they
be
in
vs
:
and
no
thing
in
vs
can
auaile
to
iustifie
vs
before
Gods
iudgement
seat
.
Also
it
is
a
part
of
our
sanctification
,
how
then
can
it
iustifie
vs
?
Againe
,
if
we
should
be
iustified
by
faith
,
then
wee
should
giue
some
glory
to
our selues
,
for
our
owne
iustification
,
and
so
robbe
Christ
.
Moreouer
,
how
shall
little
children
bce
iustified
,
for
they
haue
no
faith
?
And
besides
this
,
if
I
should
say
,
that
wee
are
not
iustified
,
till
wee
haue
faith
,
then
we
should
make
God
changeable
,
and
our
faith
should
be
the
mouing
cause
why
God
should
loue
vs
,
and
bee
pleased
with
vs.
As
for
that
which
is
written
,
that
we
are
iustified
by
faith
,
there
is
so
much
said
of
works
by
Iames
;
And
by
faith
,
in
Paul
I
vnderstand
Christ
the
obiect
of
our
faith
.
Philoponus
.
You
haue
said
many
things
which
I
will
answer
vnto
in
order
.
That
faith
is
a
quality
,
it
is
true
,
and
that
it
is
in
vs
:
but
withal
know
this
,
that
it
doth
not
iustifie
as
a
quality
in
vs
,
but
in
an
other
consideration
,
as
by
the
ordinance
of
God
it
is
appointed
to
bee
an
instrument
to
reach
out
it selfe
,
and
lay
hold
vpon
the
righteousnesse
which
is
without
vs
,
in
another
,
euen
in
Christ
,
and
to
make
it
ours
,
or
(
because
that
word
of
fends
you
)
to
receiue
it
,
and
apply
it
vnto
vs
:
euen
as
the
eie
and
the
hand
,
are
parts
of
the
body
,
to
profit
the
whole
:
But
wee
doe
not
see
,
and
receiue
any
thing
by
them
as
they
are
parts
in
the
body
;
for
so
the
foote
is
,
and
yet
cannot
see
:
but
by
a
certaine
property
,
put
into
them
of
God
,
whereby
they
can
looke
and
behold
,
receiue
and
lay
hold
vpon
their
proper
obiects
.
So
faith
,
is
a
quality
in
our
soule
,
and
a
part
of
sanctification
,
but
yet
iustifies
not
in
that
respect
;
for
then
loue
,
and
hope
,
and
meekenesse
,
which
are
qualities
,
might
iustifie
.
But
faith
doth
it
by
a
certaine
property
giuen
it
of
God
,
whereby
it
is
able
to
see
Christ
,
and
to
receiue
him
with
his
righteousnesse
.
And
whereas
you
feare
lest
some
glorie
should
be
taken
from
Christ
by
iustification
by
faith
,
the
Apostle
quitteth
you
of
that
feare
,
in
telling
you
the
quite
contrary
:
That
God
doth
iustifie
vs
by
faith
in
the
blood
of
his
Sonne
,
to
declare
his
righteousnesse
and
patience
,
and
that
by
this
doctrine
of
faith
,
all
reioicing
and
glorying
is
excluded
from
vs
,
Rom.
3.
And
indeed
it
is
much
to
the
glorie
of
God
,
that
faith
finding
nothing
in
our selues
wherewith
to
pacifie
God
,
neither
before
nor
after
our
regeneration
,
seeketh
for
the
whole
matter
of
our
righteousnesse
and
satisfaction
for
our
sinnes
,
in
Christ
Iesus
,
ascribing
euen
this
,
that
we
haue
Christ
and
his
iustice
for
forgiuenesse
of
sinnes
,
vnto
the
free
grace
and
mercy
of
God
:
and
as
he
that
reacheth
out
a
leprous
hand
to
receiue
a
gift
of
a
king
,
hath
no
cause
to
reioice
:
so
no
cause
is
there
to
reioice
because
we
receiue
Christ
his
rightetousnesse
by
our
faith
,
which
for
the
infirmities
be
in
it
,
is
as
a
leprous
hand
,
and
needeth
pardon
aswell
as
other
our
imperfect
gifts
and
works
.
Touching
your
reason
from
Infants
,
albeit
some
Diuines
affirme
,
that
elect
Infants
haue
a
degree
of
faith
of
their
own
,
and
others
say
,
that
they
are
iustified
by
the
faith
of
their
parents
,
yet
because
it
is
not
agreed
by
what
instrument
they
are
iustified
,
and
it
is
enough
for
vs
to
know
,
that
being
the
seed
of
the
faithfull
,
the
couenant
of
grace
and
saluation
is
made
to
them
,
therefote
that
need
not
trouble
you
.
The
matter
is
,
how
men
of
yeeres
are
iustified
:
this
wee
say
with
the
Apostle
,
is
by
faith
.
How
this
Doctrine
should
make
God
changeable
,
I
see
not
,
neither
well
can
I
tell
your
meaning
,
except
it
be
this
,
that
the
elect
being
not
iustified
,
and
absolued
from
their
sinnes
,
till
they
beleeue
the
promise
,
God
doth
begin
to
loue
them
now
,
with
whom
he
was
wroth
and
angry
before
,
and
so
in
your
conceit
may
become
changeable
.
We
must
needes
speake
with
the
Scripture
,
that
euen
the
elect
before
their
conuersion
and
iustification
are
children
of
Gods
wrath
,
and
that
beleeuing
and
being
by
faith
in
his
sonne
,
hee
is
then
well
pleased
with
them
,
Ephes
.
2.
3.
Mat
.
3.
verse
last
.
Yet
heerein
the
change
rather
is
in
the
Elect
,
then
in
God
,
with
whom
there
is
no
shadow
of
change
,
Iames
1.
17.
But
as
hee
loueth
his
elect
from
euerlasting
by
loue
of
his
purpose
,
and
as
touching
his
good
will
in
determining
to
doe
them
good
;
so
at
their
calling
and
iustification
he
powreth
out
the
fruits
and
effects
of
that
ancient
loue
,
beginning
to
loue
them
actually
and
really
,
whom
he
euer
loued
in
his
counsell
and
decree
:
and
so
here
is
no
change
in
God
,
except
either
he
should
not
at
all
actual●y
loue
whom
he
hath
once
determined
so
to
loue
,
or
hauing
once
begun
to
loue
them
actually
,
should
afterward
alter
,
and
hate
them
;
this
were
change
indeed
.
But
the
elect
themselues
in
their
new
birth
and
iustification
are
changed
from
sinne
to
righteousnesse
,
from
Satan
to
God
,
from
death
to
life
.
Tell
me
,
if
the
day
which
in
the
morning
was
cloudy
and
rainy
,
proue
cleare
and
faire
:
if
a
man
which
was
sicke
and
crasie
,
become
whole
and
strong
;
if
a
Citie
besieged
and
beset
with
enemies
,
suddenly
obtaine
peace
:
yee
will
say
,
that
day
,
that
man
,
that
City
is
changed
from
euill
estate
,
to
good
estate
:
but
ye
will
not
say
God
is
changed
,
who
wrought
these
changes
,
purposing
for
causes
known
to
himselfe
,
to
send
foulnesse
of
weather
,
sicknesse
,
warre
for
a
time
,
and
at
his
owne
appointed
time
,
to
alter
this
.
The
like
is
here
,
if
the
elect
while
they
lay
in
darkenesse
of
ignorance
and
sinne
,
by
reason
of
that
corruption
,
which
God
(
being
holy
)
hateth
,
were
for
the
time
vnder
his
wrath
,
obnoxious
to
iudgement
,
and
afterward
being
inlightened
and
drawne
to
Christ
,
to
beleeue
in
him
,
and
renewed
by
his
spirit
,
God
doth
now
begin
actually
to
loue
them
,
hauing
printed
in
them
the
Image
of
himselfe
,
and
put
the
Iustice
of
his
Sonne
as
a
roabe
vpon
them
,
we
may
well
say
,
that
the
elect
are
changed
,
from
a
wretched
to
a
blessed
estate
:
Yet
no
change
at
all
in
God
,
who
purposed
alwaies
in
himselfe
at
some
certaine
time
to
regenerate
and
iustifie
euery
one
of
his
elect
by
faith
in
his
Sonne
.
Further
,
take
an
other
comparison
.
A
king
riding
along
in
his
hunting
sport
or
progresse
,
espieth
a
most
piteous
child
naked
and
poore
,
cast
out
and
exposed
to
violonce
of
weather
and
fury
of
beasts
,
yet
he
setteth
his
heart
on
it
,
causeth
it
to
be
taken
vp
,
giueth
charge
that
order
be
taken
to
clothe
it
costly
,
and
feed
it
plenteously
,
and
bring
it
vp
liberally
,
by
which
meanes
it
groweth
,
becommeth
a
man
,
applieth
his
wit
and
strength
,
and
gifts
to
please
the
King
,
who
seeing
his
towardnesse
and
good
behauiour
,
is
now
delighted
and
taketh
pleasure
in
him
,
whom
he
did
onely
pity
before
:
so
it
is
with
God
the
heauenly
King
,
hee
euer
loueth
his
elect
with
the
loue
of
mercy
,
pittying
them
euen
when
they
are
beggerlie
and
empty
of
all
good
things
,
and
exposed
through
sinne
to
all
miserie
and
danger
.
But
after
he
hath
put
his
spirit
in
them
,
and
furnished
them
both
with
perfections
of
his
Sonne
and
the
gifts
of
the
holy
ghost
,
so
as
they
applie
themselues
to
serue
and
please
him
,
he
now
delights
in
them
,
and
loueth
them
with
loue
of
complacencie
,
as
I
may
speake
,
being
wel-pleased
with
them
.
Philal
.
Sir
,
I
pray
you
be
contented
to
speak
yet
somewhat
more
to
this
point
,
to
lay
it
out
with
so
much
plainnesse
as
you
can
:
for
it
is
a
thing
that
(
as
I
haue
heard
)
this
our
neighbour
doth
much
harpe
vpon
,
that
our
doctrine
of
Iustification
by
faith
,
maketh
God
sometime
to
hate
and
sometime
to
loue
his
children
as
a
changeling
.
Philopon
.
At
your
request
,
I
am
contented
so
to
do
.
God
at
the
first
doth
not
actually
loue
vs
,
because
yet
wee
are
not
,
wee
haue
no
existence
and
being
,
but
he
onely
purposeth
and
determineth
to
loue
vs
:
And
so
are
the
places
of
necessity
to
bee
vnderstood
,
which
speake
of
his
louing
vs
from
Beza
in
his
annot
vpon
Ro
.
9.
verse
13.
Amoris
est
,
primum
bene
velle
,
deinde
benefacere
.
Zanch
.
de
attrib
.
As
the
theefe
on
Christs
right
hand
.
before
the
foundation
of
the
world
,
as
M.
Beza
expoundeth
them
;
He
loued
Iacob
:
that
is
,
he
decreed
to
loue
him
,
or
he
loued
him
in
purpose
.
And
sure
it
is
a
good
part
of
loue
to
purpose
and
meane
well
to
one
,
especially
such
things
as
GOD
meant
and
purposed
to
vs
:
But
when
we
are
borne
into
the
world
(
I
speake
of
such
to
whom
God
giueth
not
faith
,
vntill
they
runne
out
perhaps
the
greatest
part
of
their
life
)
hee
loueth
vs
now
as
his
creatures
,
for
that
is
his
owne
making
,
and
whatsoeuer
he
made
is
good
,
and
to
bee
beloued
:
But
as
wee
are
still
in
the
old
man
,
corrupt
and
sinfull
,
and
wholly
peruerse
and
naught
,
hee
hateth
that
;
for
it
was
none
of
his
making
,
neither
is
it
the
thing
which
he
purposeth
from
eternity
to
loue
,
but
is
that
which
shall
perish
and
be
destroied
:
2.
Cor
.
5.
5.
When
we
come
to
be
regenerate
and
borne
againe
,
this
new
man
,
which
is
of
his
owne
making
,
or
this
Creature
thus
renewed
,
he
loueth
with
a
perfect
loue
:
for
now
wee
are
his
owne
;
and
these
are
they
whom
hee
purposed
to
loue
from
eternity
:
Iohn
.
13.
1.
14.
13.
Now
if
ye
say
Gods
loue
in
this
is
changeable
,
you
speake
absurdly
:
for
is
it
changeable
,
because
that
which
was
in
purpose
,
is
now
in
act
?
If
a
Father
out
of
his
loue
purpose
to
giue
his
sonne
an
house
and
land
,
and
keeping
his
meaning
hid
to
himselfe
till
a
certaine
time
,
do
then
manifest
this
his
purpose
and
giue
it
indeed
,
this
is
constancy
and
not
change
.
That
is
changeable
which
being
once
begun
doth
after
alter
,
&
that
subiect
which
God
doth
once
hate
or
loue
,
hee
doth
it
to
the
end
.
As
wee
are
his
creatures
God
loueth
vs
,
but
more
as
wee
are
his
new
creatures
tures
iustified
and
sanctified
,
and
so
hee
doth
loue
and
will
do
for
euer
.
As
farre
as
we
are
vnregenerate
,
that
is
,
so
much
in
vs
as
is
vnregenerate
,
God
doth
still
hate
and
will
hate
it
vnto
the
end
,
till
it
bee
abolished
.
And
so
doth
God
speak
of
that
excellent
regenerate
man
,
King
Dauid
:
1.
Sam
.
11
27.
that
which
Dauid
did
was
euill
in
the
eies
of
God
:
and
no
meruaile
;
for
if
a
sinfull
man
which
is
regenerate
,
do
hate
that
part
of
his
that
is
vnregenerate
,
and
disclaime
it
to
be
none
of
his
,
as
Paul
did
,
Rom.
7.
Not
I
,
but
sinne
which
dwelleth
in
me
,
&c.
How
much
more
shall
wee
thinke
the
same
of
that
most
holy
GOD
,
that
is
more
pure
of
eies
,
then
that
he
can
behold
iniquity
?
Now
to
returne
to
you
Philautus
,
whereas
you
said
that
wee
make
faith
a
mouing
cause
,
to
moue
God
to
loue
vs
,
because
we
say
,
that
we
are
iustified
by
faith
,
this
is
a
silly
shift
and
a
false
:
we
neuer
teach
so
,
nor
it
cannot
follow
of
this
doctrine
.
We
teach
that
God
found
nothing
to
moue
him
to
giue
his
sonne
for
vs
,
and
to
put
faith
in
vs
,
but
his
owne
free
grace
and
goodnes
.
And
whensoeuer
hee
doth
vs
any
good
,
hee
fetcheth
the
cause
from
himselfe
:
Psal
.
25.
7.
Onely
we
teach
,
that
at
what
time
we
beleeue
in
his
sonne
,
then
wee
are
partakers
of
his
sonne
,
and
of
all
his
good
things
,
that
he
may
embrace
vs
as
a
Father
his
children
,
who
before
by
reason
of
sinne
were
the
children
of
his
wrath
.
That
which
ye
say
to
annihilate
iustification
by
faith
,
that
Iames
affirmeth
,
that
we
are
iustified
by
workes
,
as
well
as
Paul
saith
we
are
iustified
by
faith
,
if
your
meaning
be
(
as
I
feare
it
is
)
that
we
are
no
otherwise
iustified
by
faith
,
then
by
workes
,
ye
do
foully
misse
the
marke
,
and
are
in
a
manifest
grosse
errour
:
for
when
Paul
affirmeth
,
that
we
are
iustified
by
faith
without
the
workes
of
the
law
,
the
meaning
of
the
Apostle
is
plaine
,
that
we
are
otherwise
iustified
by
faith
then
we
are
by
workes
.
How
we
are
iustified
by
workes
Iames
expoundeth
in
that
place
,
when
he
writeth
thus
,
Shew
me
thy
faith
by
thy
works
.
Works
thē
iustify
declaratiuely
,
because
they
declare
&
shew
our
faith
to
bee
no
dead
faith
,
and
our selues
to
be
iust
persons
:
therefore
to
bee
iustified
by
faith
(
as
Paul
writeth
)
must
haue
some
other
sense
,
that
we
are
iustified
by
it
not
declaratiuely
,
as
if
we
should
onely
know
our selues
to
be
iust
by
faith
,
as
wee
do
by
works
,
but
instrumentally
,
because
by
it
we
apprehend
that
which
is
our
iustice
.
This
then
I
say
,
there
is
a
iustification
of
the
person
before
God
,
&
this
is
by
faith
,
as
Paul
saith
;
and
there
is
a
iustification
of
faith
it selfe
before
men
,
and
this
is
by
workes
,
as
Iames
saith
:
for
workes
shew
that
the
faith
of
the
Elect
is
no
counterfeit
faith
.
Lastly
,
wheras
you
will
haue
Christ
meant
in
these
places
which
speake
of
righteousnes
by
faith
,
&
of
being
iustified
by
faith
;
this
wee
grant
to
be
true
,
that
where
faith
is
mentioned
in
such
places
,
without
expresse
mention
of
Christ
,
there
Christ
is
inclusiuely
contained
;
but
herein
ye
are
deceiued
:
first
,
if
ye
thinke
,
that
Christ
is
meant
in
such
places
without
all
reference
to
faith
.
Christ
is
meant
&
faith
too
,
the
one
,
as
the
matter
of
our
righteousnes
,
the
other
as
the
instrument
:
for
why
would
the
Apostle
name
faith
if
he
meant
it
not
?
Secondly
when
the
Apostle
together
with
faith
doth
,
expresly
speake
of
Christ
:
as
Gala
.
2.
16.
We
are
not
iustified
but
by
the
faith
of
Christ
.
And
againe
,
We
are
iustified
by
the
faith
of
Christ
.
And
Gala
.
4.
27.
We
are
all
the
sonnes
of
God
by
faith
in
Christ
.
If
in
these
and
the
like
places
you
will
say
that
Christ
is
meant
by
faith
,
you
bring
forth
very
trim
and
fine
expositions
of
Scripture
,
for
it
would
be
thus
much
:
We
were
iustified
by
Christ
in
Iesus
Christ
,
and
be
the
sonnes
of
God
by
Christ
in
Christ
.
Wherefore
wee
must
of
necessity
yeeld
to
this
proposition
,
that
Christ
iustifieth
vs
by
faith
.
What
say
ye
?
do
ye
not
acknowledge
these
words
of
Scripture
,
We
are
iustified
by
Faith
in
Christ
?
Philau
.
I
say
we
are
iustified
by
Christ
without
the
helpe
of
faith
.
Philopon
.
Ye
will
not
say
(
I
dare
affirme
)
that
wee
bee
iustified
without
faith
,
this
were
to
crosse
the
plaine
words
of
the
Apostle
.
Philau
.
I
say
we
are
iustified
by
Christ
without
the
helpe
of
faith
.
Philopon
.
Well
Philautus
,
this
argueth
no
good
meaning
,
you
would
gladly
say
wee
are
iustified
without
faith
,
but
that
ye
see
,
you
must
therein
gainesay
the
spirit
of
God
:
and
yet
ye
might
as
well
say
it
:
for
this
which
ye
affirme
is
all
one
,
but
that
Satan
blindeth
you
,
that
you
cannot
see
your
palpable
mooking
of
the
truth
:
for
I
pray
you
,
to
bee
iustified
without
faith
,
and
without
the
helpe
of
faith
,
is
it
not
all
one
.
If
,
I
say
,
of
one
that
hee
eateth
this
meat
without
a
knife
,
it
is
all
one
as
to
say
,
he
eateth
it
without
the
helpe
of
a
knife
:
or
if
it
should
be
said
,
that
you
lifted
a
log
without
me
,
is
it
not
thus
much
,
you
lifted
it
without
my
helpe
?
God
open
your
eies
,
for
I
perceiue
you
are
out
of
the
way
.
And
that
you
may
the
better
see
to
come
againe
into
the
way
,
consider
this
,
that
all
that
faith
can
do
in
this
matter
,
it
is
to
be
an
helpe
,
not
to
Christ
,
who
alone
hath
absolutely
in
himselfe
wrought
our
righteousnes
,
but
an
helpe
to
vs
,
thereby
to
attaine
and
come
to
that
righteousnesse
,
drawing
and
pulling
it
to
our selues
by
that
spirituall
hand
.
Philaut
.
If
this
be
an
errour
to
say
that
we
are
iustified
by
Christ
,
then
am
I
in
an
errour
.
Philoponus
.
Well
Philautus
,
ye
bewray
your
spirit
:
For
wee
teach
Christ
to
be
the
only
meritorious
mean
of
our
righteousnes
&
life
.
who
saith
it
is
an
errour
to
hold
that
wee
are
iustified
by
Christ
?
this
is
yeelded
to
you
:
but
to
affirme
that
Christ
doth
iustify
vs
without
faith
,
this
is
an
errour
to
shut
out
faith
from
being
the
instrumentall
meane
of
our
iustification
and
saluation
;
this
is
erroneous
.
Philaut
.
I
do
not
so
:
For
I
hold
that
wee
are
not
saued
without
faith
,
though
wee
be
iustified
without
the
helpe
of
faith
.
And
further
I
hold
,
that
by
faith
we
know
our selues
to
be
iustified
,
and
haue
the
comfort
of
it
:
and
also
I
hold
,
that
we
apprehend
Christ
and
righteousnes
by
faith
.
Philopon
.
Some
of
these
sayings
sauour
of
ignorance
,
some
of
them
are
such
as
may
be
well
taken
if
they
bee
well
meant
,
and
some
are
true
and
sound
,
if
you
will
stand
to
them
,
and
some
of
them
fight
against
other
some
,
the
last
against
the
first
,
as
being
contraries
:
for
it
is
ignorance
to
say
,
that
we
are
not
saued
without
faith
,
and
yet
are
iustified
without
it
,
seeing
the
scripture
which
affirmeth
the
one
,
Ephe
.
2.
8.
We
are
saued
by
faith
,
doth
also
say
the
other
:
Gala
.
2.
16.
We
are
not
iustified
but
by
the
faith
of
our
Lord
Iesus
.
Againe
,
if
by
saluation
ye
vnderstand
(
as
the
Scripture
doth
)
our
entrance
into
the
estate
of
grace
,
when
we
begin
at
our
new
birth
to
be
freed
and
saued
both
from
the
curse
and
bondage
of
sinne
by
forgiuenes
of
sinnes
,
and
sanctification
of
the
spirit
,
then
iustification
is
saluation
begun
,
and
to
be
iustified
and
saued
by
faith
is
all
one
.
Hee
which
is
iustified
is
now
saued
by
Christ
inchoatiuely
,
as
touching
the
beginning
of
his
saluation
:
and
thus
the
holy
Ghost
speaketh
of
Zacheus
when
his
sinnes
were
forgiuen
him
:
Luk
.
21.
This
day
is
saluation
come
to
thy
house
:
And
Ephe
2.
6.
By
grace
we
are
saued
;
being
spoken
of
such
as
did
beleeue
in
Christ
,
and
were
yet
liuing
in
the
world
:
And
Iohn
173.
This
is
eternall
life
,
to
know
God
and
Christ
.
Which
places
doe
teach
thus
much
,
that
saluation
and
eternall
life
is
begun
here
,
and
perfected
hereafter
in
heauen
.
But
if
you
meane
by
saluation
the
full
possession
of
glory
in
heauen
,
without
all
respect
of
the
entrance
and
beginning
of
it
here
in
earth
(
as
I
doubt
ye
doe
)
then
you
doe
still
rub
vpon
that
errour
,
that
faith
doth
no
more
to
saluation
then
hope
and
loue
or
repentance
,
which
euery
one
must
haue
as
well
as
faith
before
he
can
go
to
heauen
.
Wheras
ye
adde
(
to
make
a
shew
that
ye
exclude
not
faith
)
that
we
know
our selues
iustified
by
our
faith
,
this
speech
might
well
passe
if
it
were
spoken
by
one
that
meant
well
:
for
so
the
Scripture
speaketh
,
My
righteous
seruant
by
his
knowledge
shall
iustify
many
:
Esai
.
53.
And
to
know
God
and
Christ
is
eternall
life
:
Iohn
173.
and
2.
Cor
.
5.
1.
We
know
that
when
&c.
In
which
places
the
Scriptures
speake
of
the
knowledge
of
faith
,
of
the
apprehensiue
knowledge
which
bringeth
vs
to
Christ
,
and
knitteth
vs
with
him
and
all
his
benefits
.
But
if
vnder
this
terme
ye
doe
hide
the
poison
of
your
errour
,
that
ye
are
first
iustified
,
and
then
by
faith
ye
know
your selfe
to
be
iustified
,
as
by
a
signe
or
token
,
euen
as
ye
know
it
by
other
workes
of
the
spirit
,
then
it
is
vtterly
vntrue
,
and
ye
do
but
dallie
.
Touching
your
other
speeches
of
apprehending
Christ
by
faith
,
and
that
yee
are
by
faith
iustified
apprehensiuelie
,
stand
to
this
and
then
you
think
as
the
Preacher
taught
,
and
as
euery
good
Christian
ought
to
thinke
:
But
how
doth
that
agree
with
your
other
words
,
when
ye
said
we
are
iustified
without
the
help
of
faith
,
and
that
ye
haue
benefit
by
Christ
before
ye
beleeue
?
These
things
implie
contradiction
,
to
say
ye
apprehend
Christ
and
his
iustice
by
faith
,
and
that
yee
haue
Christ
and
his
Iustice
without
the
helpe
of
faith
:
your
words
therefore
haue
some
secret
sense
which
you
are
loth
to
haue
oopened
&
vnfolded
,
but
I
will
vncase
your
meaning
.
Tell
me
in
good
earnest
:
you
do
say
,
that
faith
doth
apprehend
Christ
;
is
not
your
meaning
,
that
faith
apprehends
him
,
not
to
iustification
,
but
to
your
comfort
?
Js
not
this
your
minde
;
that
first
yee
haue
Christs
iustice
without
faith
,
and
then
beleeue
,
that
vpon
that
faith
comes
comfort
?
Philaut
.
It
is
indéed
:
for
as
I
haue
said
before
,
I
haue
Christ
and
my
Iustification
by
him
before
I
beléeue
,
but
when
as
I
doe
beleeue
,
then
I
haue
the
comfort
of
it
to
my selfe
.
Philopon
.
I
thought
so
:
you
speake
ignorantly
.
We
apprehend
Christ
by
faith
both
to
iustification
and
to
comfort
:
these
are
things
that
cannot
be
pulled
asunder
,
though
they
be
sundry
things
,
as
the
cause
and
effect
:
for
one
of
these
depend
on
an
other
,
as
I
haue
said
before
.
It
is
such
a
conceit
as
I
thinke
neuer
before
did
enter
into
any
mans
braine
,
that
wee
should
haue
onely
comfort
of
iustification
by
faith
,
and
not
haue
Christ
and
his
righteousnes
by
faith
.
Philau
.
We
cannot
possesse
Christ
without
faith
,
but
we
haue
him
before
we
haue
faith
.
Philoponus
.
This
is
your
ignorance
:
what
is
it
to
possesse
a
thing
but
to
haue
it
as
ones
owne
?
so
that
to
haue
Christ
,
is
as
much
as
to
possesse
him
.
But
I
know
your
meaning
,
that
you
cannot
fully
possesse
Christ
in
heauen
,
before
ye
haue
faith
;
and
this
is
true
:
and
so
much
ye
may
say
of
all
gifts
and
of
actions
of
our
life
,
and
of
your
death
too
,
these
must
go
before
your
full
possession
of
Christ
in
heauen
:
but
I
hope
there
is
more
to
be
attributed
to
faith
then
this
,
euen
this
,
that
you
cannot
here
in
your
pilgrimage
either
haue
Christ
himselfe
,
or
his
righteousnesse
,
or
any
benefit
of
his
,
vntill
ye
haue
faith
to
beleeue
in
him
.
Philau
.
If
this
should
bee
true
,
in
what
comfortles
case
are
those
Parents
,
whose
children
die
in
their
infancy
,
before
they
doe
or
can
beléeue
?
Philopon
.
Before
you
tooke
thought
for
your
Infants
:
Now
you
are
troubled
about
the
Parents
of
infants
.
Ye
are
afraid
lest
this
blessed
truth
of
God
,
concerning
the
office
and
power
of
Faith
to
apprehend
Christ
for
our
righteousnes
,
should
shut
infants
that
die
in
their
infancie
out
of
heauen
,
and
so
plunge
their
parents
into
a
gulfe
of
heauines
,
therefore
for
the
easing
of
your
heart
,
or
rather
indeede
in
behalfe
of
such
parents
whom
it
may
concerne
;
I
will
here
adde
some
thing
to
that
hath
been
said
this
way
.
I
desire
that
al
which
read
my
opinion
with
these
reasons
following
,
would
waigh
them
without
preiudice
,
examming
them
in
the
ballance
of
right
reason
,
and
of
diuine
truth
;
where
if
they
be
found
to
beare
waight
,
let
them
be
receiued
,
if
otherwise
,
Let
the
spirit
of
the
Prophets
be
subiect
to
the
Prophets
1.
Cor
.
14
23.
In
some
sort
such
infants
may
be
said
to
haue
faith
as
they
haue
reason
,
the
faculty
or
habit
without
the
act
of
reason
.
P.
Martyr
.
yet
blame
me
not
for
reporting
mine
own
iudgement
,
with
the
grounds
of
it
,
sithence
J
referre
my selfe
herein
to
the
censure
of
the
godly
learned
,
without
any
offence
to
any
man
that
is
not
of
my
minde
herein
.
This
then
is
my
opinion
touching
such
infants
,
as
being
elected
to
life
die
in
their
mothers
wombe
,
or
soone
or
not
long
after
they
come
into
the
world
:
I
say
of
thē
,
they
haue
faith
,
and
may
as
well
bee
said
to
haue
faith
supernaturally
giuen
them
of
God
,
as
they
may
bee
said
to
haue
knowledge
,
memory
,
will
,
affections
,
and
other
faculties
of
nature
.
For
what
is
faith
?
an
apprehending
knowledge
,
or
knowing
apprehension
of
Christ
,
Iohn
1.
12.
How
weak
soeuer
that
knowledge
and
apprehension
be
.
3.
Is
it
impossible
or
absurd
to
say
,
that
Infants
of
christ
an
parents
apprehend
righteousnes
by
faith
,
which
is
a
motion
of
the
spirit
in
infants
knowne
to
God
alone
.
Heming
.
in
1.
Cor
.
c
.
10
vers
2.
Caluin
lib
4.
cap
.
16.
●
19.
this
or
the
seed
of
this
,
some
sparke
of
it
,
should
bee
in
infants
,
more
then
to
say
the
seeds
or
sparks
of
knowledge
,
will
&c.
are
in
them
?
doth
the
weaknes
of
the
organ
of
the
body
make
it
impossible
for
God
to
worke
supernaturally
in
the
soule
?
and
whom
in
a
moment
and
an
instant
(
beeing
taken
vp
into
heauen
)
he
powreth
a
whole
Sea
of
graces
vpon
,
and
endueth
with
more
knowledge
&
vnderstanding
,
then
all
the
Apostles
and
Prophets
had
whilst
they
liued
vpon
the
earth
,
where
they
saw
in
part
(
infants
now
in
heauen
seeing
perfectly
)
can
he
not
immediately
before
the
translating
them
,
bestow
one
droppe
of
knowledge
on
them
,
as
much
faith
as
a
grain
of
mustard
seed
,
and
make
them
by
the
tippe
of
the
hand
of
the
soule
,
and
as
it
were
,
their
fingers
end
to
touch
him
,
whom
they
shall
straightway
vpon
their
departing
hence
haue
the
full
sight
and
fruition
of
?
And
how
was
Iohn
Baptist
filled
with
the
holy
Ghost
,
being
in
his
mothers
wombe
,
if
the
spirit
could
not
at
all
worke
in
the
faculties
of
his
vnderstanding
?
The
worke
therefore
of
God
in
these
infants
,
it
is
vnpossible
for
vs
to
sound
,
who
know
not
so
much
as
the
very
naturall
worke
of
God
in
infants
?
For
what
or
how
farre
these
powers
of
nature
extend
not
onely
for
the
seeds
of
vnderstanding
,
will
,
affection
,
but
euen
of
actuall
vnderstanding
,
willing
,
affecting
,
which
of
vs
can
tell
?
And
that
infants
doe
thus
come
to
Christ
and
by
faith
beleeue
in
him
,
besides
the
arguments
and
places
before
alleaged
,
it
is
to
me
manifestly
proued
,
Iohn
6.
35.
37.
Whereas
our
Sauiour
defining
first
&
teaching
what
it
is
to
come
to
him
,
namely
,
to
beleeue
in
him
:
He
that
commeth
to
me
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
not
thirst
:
immediately
addeth
this
generall
and
vniuersall
doctrine
,
as
the
condition
of
all
the
Elect
,
which
none
can
bee
exempted
from
,
Whatsoeuer
the
father
giueth
me
(
meaning
all
those
,
whom
GOD
in
his
euerlasting
counsel
hath
appointed
to
be
Christs
)
shall
come
vnto
me
or
beleeue
in
me
.
Againe
,
This
is
the
wil
of
him
that
sent
me
,
that
euery
one
which
seeth
the
sonne
,
and
beleeueth
in
him
,
should
haue
euerlasting
life
.
Hence
it
is
,
that
faith
is
called
the
faith
of
Gods
Elect
,
Titus
1.
1.
For
they
all
and
only
they
haue
it
.
And
to
the
Romans
,
Whom
he
predestinate
,
them
he
called
,
and
whom
he
called
,
them
he
iustified
,
Ro
.
8.
All
therefore
&
euery
one
of
the
Elect
,
euen
the
little
Jnfants
are
called
,
that
is
,
come
to
Christ
An
inward
spirituall
,
eff●ctuall
calling
they
haue
.
by
faith
,
before
they
be
iustified
by
him
.
The
antithesis
or
opposition
,
which
is
made
,
Gal.
3.
22.
The
Scripture
hath
shut
all
(
that
is
,
all
men
,
and
whatsoeuer
is
of
,
and
in
man
)
vnder
sinne
,
that
the
promise
by
the
faith
of
Christ
,
might
be
giuen
to
those
that
beleeue
:
this
proueth
that
faith
which
is
the
remedy
,
must
needs
be
as
general
as
the
disease
that
spread
ouer
al.
And
where
in
an
other
place
,
1
Cor
.
1.
he
saith
,
that
Christ
is
made
vnto
vs
,
(
to
al
,
&
euery
one
of
the
elect
)
wisdome
,
as
well
as
righteousnes
&
sanctification
;
the
infants
iustied
and
sanctified
by
him
,
are
of
necessity
to
haue
this
wisdome
,
which
standeth
in
knowing
and
beholding
of
him
,
in
whom
onely
true
wisdome
is
to
be
found
,
and
is
the
roote
and
mother
grace
from
whence
the
rest
doe
spring
.
And
lastly
,
the
similitude
of
the
brasen
Serpent
,
Iohn
3.
14.
doth
euedently
confirme
it
.
Now
as
for
the
obiection
,
that
faith
commeth
by
hearing
,
that
men
are
regenerate
by
the
seede
of
the
word
,
&c.
it
may
receiue
this
short
answere
,
namely
,
that
it
is
plaine
that
those
things
are
spoken
but
of
Gods
ordinary
dispensation
,
towards
men
growne
,
and
capable
of
hearing
.
Now
to
the
inconueniences
concerning
beleeuing
parents
,
this
I
say
:
they
are
not
to
be
greeued
but
to
reioice
,
that
God
,
being
the
God
,
not
of
them
only
,
but
of
their
seed
,
their
children
departing
are
within
the
outward
couenant
most
assuredly
(
which
no
other
children
are
)
and
it
is
to
be
hoped
,
are
the
heires
of
the
true
couenant
.
Philalaut
.
If
I
could
beléeue
this
you
say
of
Infants
,
then
I
should
the
more
readily
be
brought
,
to
thinke
that
surely
there
can
bee
no
iustification
of
any
elect
without
faith
.
For
there
is
but
one
way
of
Iustification
common
to
al
the
elect
,
but
I
yet
thinke
the
elect
.
Infants
to
bee
iustified
without
faith
,
therefore
I
iudge
the
like
of
men
growne
and
in
yéeres
.
Philoponus
.
Ye
haue
heard
what
I
can
say
for
Infants
:
but
let
me
tel
you
this
Philaut
.
that
howsoeuer
the
case
be
concerning
infants
,
either
in
truth
,
or
in
your
opinion
;
yet
of
men
which
come
to
yeers
before
they
beleeue
;
it
is
certaine
they
haue
no
part
in
Christ
and
his
righteousnesse
,
till
they
beleeue
:
and
besides
these
reasons
,
which
Philalethes
our
friend
,
reported
to
be
vsed
by
the
Preacher
in
your
hearing
,
I
will
not
stick
to
cast
in
my
mite
:
to
trie
if
it
be
possible
to
bring
you
to
a
better
consideration
in
this
point
.
First
,
we
haue
not
Christs
righteousnes
till
we
haue
his
spirit
:
For
if
any
man
haue
not
the
spirit
of
Christ
,
the
same
is
none
of
his
,
Rom.
8.
But
by
faith
onely
we
haue
the
spirit
of
Christ
,
Gal.
3.
2.
Receiued
ye
the
spirit
by
the
works
of
the
law
,
or
by
the
hearing
of
faith
preached
?
And
Gal.
3.
24.
he
saith
,
We
receiue
the
promise
of
the
spirit
through
faith
,
therefore
wee
haue
not
the
righteousnesse
of
Christ
till
faith
.
Secondly
,
wee
haue
not
Christs
righteousnesse
till
we
be
the
Children
of
God
:
But
by
faith
onely
wee
be
the
children
of
God
,
Gal.
3.
26.
All
yee
are
the
sonnes
of
God
through
faith
in
Christ
Iesus
.
And
Iohn
1.
12.
As
many
as
receiued
him
he
gaue
them
this
dignity
to
be
the
children
of
God
.
euen
to
those
which
beleeue
in
his
name
,
1.
Ioh
.
5.
1.
Euery
one
that
beleeueth
is
borne
of
God
:
therefore
we
haue
not
Christs
righteousnesse
vntill
we
haue
faith
.
Thirdly
,
that
whereby
wee
receiue
the
promised
blessednes
,
is
the
meanes
whereby
we
receiue
Christs
righteounesse
:
for
these
two
,
righteousnes
and
blessednesse
,
cannot
possibly
be
seuered
;
for
which
see
Rom.
4
4.
But
by
faith
onely
we
receiue
promised
blessednesse
,
Gal.
3.
9.
They
which
are
of
faith
are
belessed
with
faithfull
Abraham
.
Wherefore
Gal.
3.
22.
it
is
said
,
that
the
promise
by
the
faith
of
Iesus
Christ
may
be
giuen
to
them
that
beleeue
:
Therefore
no
righteousnesse
till
faith
.
Fourthly
,
they
which
of
darkenesse
are
light
in
the
Lord
,
&
be
called
out
of
darknesse
into
this
wonderfull
light
,
are
translated
from
the
power
of
darkenesse
vnto
the
kingdome
of
Christ
,
were
not
partaker
of
Christs
righteousnesse
before
that
time
.
But
such
is
our
estate
,
as
appeareth
by
Ephes
.
5.
8.
1.
Pet
.
2.
9.
Coloss
.
1.
13.
Therefore
we
are
not
parakers
of
Christs
righteousnesse
so
soone
as
wee
are
borne
,
or
at
any
time
before
wee
beleeue
.
Now
then
Philautus
,
to
retort
your
argument
vpon
your
owne
head
,
and
to
beat
you
with
your
owne
weapon
;
I
doe
thus
reason
:
There
is
but
one
way
of
Iustification
,
common
to
all
the
elect
,
which
indeed
is
true
by
Rom.
4.
(
see
the
whole
Chapter
.
)
But
men
of
yeeres
which
are
elect
(
by
the
former
reasons
)
haue
not
Christ
with
his
righteousnesse
,
till
they
haue
faith
to
beleeue
in
him
.
Therefore
also
this
is
true
of
elect
Infants
,
that
they
are
iustified
no
other
way
.
And
to
fortifie
this
with
a
new
Argument
:
If
Abraham
and
his
seed
haue
one
common
way
of
Iustification
,
as
the
fourth
to
the
Romans
cleereth
,
and
elect
Infants
bee
Abrahams
seed
,
it
followeth
that
as
righteousnesse
was
imputed
to
Abraham
through
faith
,
so
is
it
also
to
all
his
seed
,
elect
infants
and
others
.
Philaut
.
But
whereas
it
is
written
of
Abraham
;
Hee
beleeued
and
it
was
imputed
to
him
for
righteousnesse
:
this
Text
is
cited
out
of
Genesis
15.
6.
Yet
certaine
it
is
,
that
Abraham
was
iustified
long
before
that
was
spoken
vnto
him
:
therefore
before
he
beleeued
.
Againe
,
it
was
not
his
beleefe
iustified
him
,
but
that
thing
which
he
did
beléeue
,
that
is
,
Christ
.
Philoponus
.
I
perceiue
,
Philautus
,
whatsoeuer
is
said
to
you
to
perswade
,
you
hold
still
your
conclusion
,
that
the
elect
are
iustified
before
they
beleeue
.
But
touching
Abraham
,
it
is
certaine
as
you
say
,
that
Abraham
was
iustified
before
that
was
spoken
vnto
him
and
of
him
in
Genes
.
15.
6.
Abraham
beleeued
,
&c.
but
not
before
hee
beleeued
:
for
at
the
instant
of
his
calling
when
faith
was
first
put
into
his
heart
,
hee
then
was
iustified
.
But
yet
because
the
Scripture
doth
not
pronounce
of
him
to
bee
iust
till
that
time
that
it
bringeth
him
in
beleeuing
that
promise
made
vnto
him
,
concerning
issue
of
his
body
there
,
Genes
.
15.
6.
this
was
it
which
made
Paul
,
Rom.
4.
3.
4.
obseruing
that
,
to
affirme
that
Abrahams
righteousnesse
came
not
through
workes
,
but
through
faith
,
whereof
he
then
gaue
a
new
proofe
and
triall
:
so
as
Abrahams
iustification
which
began
by
faith
,
proceeded
also
by
the
same
meane
.
Now
to
that
you
say
,
that
not
faith
,
but
that
which
his
faith
laid
hold
on
did
iustifie
him
:
true
it
is
,
Christ
is
his
righteousnesse
before
God
;
yet
so
,
as
it
is
ascribed
to
faith
,
being
the
instrument
,
to
receiue
it
.
That
which
Abraham
beleeued
,
to
wit
,
Christ
,
did
iustifie
him
,
yet
not
before
,
nor
without
his
beleeuing
.
For
seeing
Paul
saith
,
that
Abraham
found
nothing
by
his
workes
,
whereof
to
reioice
with
God
,
and
that
the
promise
was
made
to
him
,
not
by
the
law
,
but
by
faith
,
it
is
hereby
plaine
,
that
Abraham
had
no
iustification
by
Christ
at
all
without
faith
.
But
Philautus
,
I
haue
oft
heard
ye
say
,
that
the
elect
are
iustified
by
Christ
before
they
beleeue
.
Yet
you
neuer
opened
your
minde
to
shew
at
what
time
the
elect
are
iustified
,
and
how
Christ
and
his
righteousnesse
are
conuaied
vnto
them
.
I
pray
you
therfore
tel
vs
your
full
opinion
heerein
:
and
let
vs
heare
also
what
Scripture
you
bring
to
proue
your
opinion
.
Philau
.
Herein
I
will
satisfie
you
.
I
hold
that
Christ
with
his
righteousnes
doth
come
to
all
the
Elect
by
imputation
:
and
for
the
time
,
I
hold
that
the
Elect
are
imputed
righteous
,
and
so
accounted
of
God
euen
from
euerlasting
.
And
touching
the
Scriptures
,
which
be
the
grounds
of
my
opinion
,
I
want
not
Scriptures
to
warrant
that
which
I
say
,
nor
the
force
of
good
reason
,
as
I
thinke
.
Philopon
.
This
is
it
ye
say
:
1.
that
we
haue
our
righteousnes
from
Christ
before
we
beleeue
in
him
:
2.
and
it
is
connaied
to
vs
by
imputation
,
and
that
from
euerlasting
:
3.
and
that
ye
haue
Scriptures
to
proue
what
yee
say
.
Well
then
,
let
vs
heare
your
Scriptures
,
for
the
first
point
,
that
our
righteousnes
is
by
Christ
,
without
all
reference
to
faith
,
which
hitherto
ye
haue
affirmed
,
but
made
little
shew
of
any
Scripture
to
prooue
it
.
Philaut
.
My
first
Scripture
is
out
of
Genesis
.
In
this
séede
all
Nations
shall
be
blessed
,
this
séed
is
Christ
,
and
in
him
we
are
blessed
,
therefore
in
him
we
are
righteous
.
Philopon
.
Philautus
,
there
was
neuer
Heresie
so
Non
litera
legis
sed
legislatoris
mens
est
lex
.
Verbum
dei
non
in
cortice
sylla●arum
sed
in
radice
rationis
.
desperate
and
sottish
,
but
it
could
make
some
shew
of
Scripture
for
it
.
If
Satan
could
cite
Scriptu●e
,
no
maruell
if
error
his
child
be
bold
to
alleage
it
.
Therefore
not
the
words
but
the
meaning
of
Scripture
is
to
be
looked
into
.
For
your
place
of
Genesis
,
all
yee
can
gather
from
it
,
is
granted
you
.
In
Christ
we
haue
righteousnesse
and
blessednesse
?
but
what
of
this
?
where
is
your
conclusion
,
that
we
are
partakers
of
this
Christ
together
with
his
righteousnesse
and
blessednesse
without
faith
?
no
such
thing
will
follow
from
that
place
.
Nay
,
what
will
you
say
,
if
this
place
which
yee
bring
against
Iustification
of
faith
,
doe
preach
Iustification
by
faith
?
See
Gal
3.
8.
The
Scripture
seeing
afore
hand
that
God
would
iustifie
the
Gentiles
,
through
faith
,
preached
before
hand
the
Gospell
to
Abraham
,
saying
,
In
thee
shall
all
the
Gentiles
be
blessed
.
Loe
,
heere
in
that
text
of
Genesis
we
finde
faith
the
instrument
taught
as
wel
as
Christ
,
the
matter
of
our
righteousnesse
.
Tel
me
Philautus
,
be
the
rest
of
your
Scriptures
of
that
nature
with
that
in
Genesis
,
where
Christ
is
named
,
without
expresse
mention
of
faith
?
Philaut
.
They
are
indeed
,
as
1.
Cor
.
1.
30.
and
2.
Cor
.
5.
10.
God
was
in
Christ
reconciling
the
world
to
himselfe
,
and
such
like
.
Philopon
.
Then
you
haue
your
answer
already
,
out
of
that
former
place
to
the
Galathians
,
which
sheweth
vs
,
that
faith
euen
where
it
is
not
named
,
must
be
vnderstoode
,
and
is
to
be
coupled
with
Christ
,
as
the
instrument
with
his
obiect
.
Howbeit
,
know
yee
further
,
that
ye
reason
foolishly
from
the
mentioning
of
Christ
,
to
the
excluding
of
faith
.
For
subordinate
causes
;
are
not
contrary
one
to
another
,
as
if
one
being
put
and
granted
,
the
other
should
be
denied
&
remoued
.
Would
you
thinke
this
a
good
reason
:
It
is
written
,
God
giueth
children
,
or
children
are
the
gift
of
God
,
Psal
.
127.
therefore
they
are
not
brought
foorth
by
their
parents
?
Or
thus
:
It
is
writen
,
Christ
is
our
Sauiour
therefore
he
doth
not
saue
vs
by
the
ministrie
of
the
word
?
Or
thus
:
It
is
written
,
Wee
are
iustified
by
faith
,
therefore
we
are
not
iustified
by
Christ
:
how
false
is
this
?
And
yet
I
may
reason
thus
,
as
well
as
you
may
reason
as
you
doe
.
Lastly
,
euen
those
places
which
you
name
,
fight
against
you
,
being
well
and
duely
considered
:
As
seldome
can
they
which
maintaine
an
error
,
alleage
a
Scripture
,
but
it
will
bee
as
a
sword
to
cut
their
owne
throte
.
As
for
example
,
yee
alleage
Christ
is
made
righteousnesse
,
1.
Cor
.
1.
30.
but
to
whom
?
to
vs
,
faith
the
Apostle
,
that
is
to
say
,
to
Paul
and
other
beleeuers
.
Againe
,
God
reconciled
the
world
to
himselfe
in
Christ
,
2.
Cor
.
5.
19.
but
what
world
?
the
world
of
the
elect
beleeuers
:
for
as
there
is
a
world
of
Infidels
,
Iohn
17.
I
pray
not
for
the
world
:
so
there
is
a
world
of
faithfull
ones
,
1.
Iohn
2.
3.
Not
for
vs
onely
but
for
the
sinnes
of
the
whole
world
:
that
is
,
beleeuing
Gentiles
as
well
as
beleeuing
Iewes
.
I
remember
Philautus
,
ye
said
that
the
elect
were
iustified
and
accounted
righteous
by
Christ
from
euerlasting
;
doe
you
thinke
so
?
and
what
Scripture
haue
you
for
this
?
Philaut
.
I
doe
so
iudge
and
hold
,
that
the
elect
were
euer
accounted
righteous
with
God
,
&
heires
of
his
kingdome
through
Christ
:
because
it
is
written
,
Christ
was
the
Lambe
slaine
from
the
beginning
of
the
world
,
that
is
,
from
euerlasting
.
Philopon
.
What
do
you
gather
from
hence
?
Philaut
.
That
Christ
was
euer
the
head
of
his
elect
,
and
they
euer
his
members
,
and
therefore
the
righteousnesse
of
him
the
head
must
néeds
be
the
righteousnes
of
his
members
.
Philopon
.
First
Philautus
,
we
grant
that
all
things
are
present
with
God
,
simul
&
semel
,
that
is
,
together
&
at
once
,
for
there
is
not
with
him
prius
&
posterius
,
that
is
,
before
and
after
,
as
with
vs.
To
our
purpose
,
it
is
yeelded
that
Iesus
Christ
his
actions
,
sufferings
,
death
,
resurrection
and
his
whole
mediation
,
with
all
the
effects
and
fruits
towards
all
the
Elect
,
were
at
once
and
all
together
foreordained
,
by
an
immutable
counsell
from
all
eternity
:
but
if
hence
you
will
say
,
that
they
were
iustified
from
before
the
worlds
:
wee
may
as
well
say
,
that
wee
were
called
from
euerlasting
,
sanctified
&
glorified
from
euerlasting
,
and
that
wee
were
both
borne
and
dead
before
we
were
so
indeed
.
For
all
these
things
GOD
at
once
purposed
,
and
they
were
all
at
once
before
the
view
of
his
all-seeing
eie
.
Christ
speaketh
of
Abraham
,
Isaac
,
and
Iacob
,
and
saith
,
that
their
bodies
beeing
dead
did
liue
,
God
(
saith
he
)
is
the
God
of
Abraham
&c.
But
he
is
not
the
God
of
the
dead
,
but
of
the
liuing
:
for
all
liue
to
him
,
that
is
,
in
Math
.
22.
his
sight
,
and
by
his
appointment
their
dead
bodies
shall
as
certainely
liue
,
as
if
now
they
were
aliue
:
but
will
you
say
,
that
when
our
Sauiour
speaketh
so
,
that
their
bodies
were
then
aliue
indeede
?
it
were
absurd
.
In
like
maner
to
say
,
wee
are
iustified
indeed
,
because
in
Gods
counsell
it
was
decreed
,
is
a
foolish
reason
.
Rō
.
8.
Paul
the
Apostle
doth
distinguish
predestination
from
iustification
,
as
the
cause
from
the
effect
,
an
effect
performed
in
time
,
proceeding
of
a
cause
which
is
eternall
.
This
therefore
wee
are
to
hold
,
that
the
counsell
of
God
hath
so
appointed
all
at
once
,
as
yet
God
doth
fulfill
that
counsell
by
certaine
degrees
:
which
here
for
your
instruction
,
J
will
plainely
according
to
Scripture
set
downe
.
First
hauing
decreed
to
create
all
good
in
Adam
,
and
to
suffer
all
to
fall
in
him
,
hee
findeth
in
himselfe
alone
,
cause
&
matter
,
for
the
which
passing
by
others
,
he
meaneth
to
loue
and
to
saue
vs
,
Ephes
.
1.
5.
Secondly
,
hee
purposeth
to
giue
his
Sonne
for
our
redemption
,
that
he
being
our
head
,
&
we
growing
vp
as
members
into
his
body
,
may
be
partakers
of
all
the
good
things
in
him
:
Ephes
.
14.
5.
11.
Thirdly
,
he
doth
in
his
good
time
make
vs
by
an
effectuall
inward
calling
,
to
come
vnto
Christ
,
that
is
,
to
beleeue
in
him
.
Iohn
6.
37.
From
which
faith
,
these
blessings
ensue
in
order
,
and
nature
,
one
after
an
other
,
all
being
wrought
together
,
and
at
once
in
respect
of
time
.
First
,
we
are
by
a
spirituall
new
birth
incorporated
into
Christ
,
&
made
his
members
by
ioints
and
sinewes
,
aptly
compact
and
knit
together
in
him
.
Iohn
1.
12.
13.
Ephes
.
4.
15.
16.
1.
Iohn
5.
1.
Secondly
,
wee
become
hereby
one
with
him
,
whereupon
,
the
Church
it selfe
comprehending
the
head
,
as
well
as
all
the
members
;
is
called
Christ
:
1.
Cor
.
12.
12.
Thirdly
,
being
one
with
Christ
,
we
haue
also
his
spirit
to
be
ours
.
1.
Cor
.
6.
17.
Rom.
8.
9.
14.
Fourthly
,
this
spirit
being
ours
,
worketh
three
noble
effects
.
First
adoption
,
or
the
making
of
vs
the
sonnes
of
God
by
grace
,
being
regenerate
and
borne
againe
in
Christ
,
who
is
the
sonne
of
God
by
nature
.
Gala
.
4.
5.
Secondly
,
imputation
of
our
sins
to
Christ
,
and
of
his
righteousnes
to
vs
,
whereby
we
are
iustified
,
that
is
,
held
and
pronounced
righteous
before
the
iudgement
seat
of
God
.
2.
Cor
.
5.
and
last
.
Rom.
4.
the
whole
chapter
.
Thirdly
,
Sanctification
,
whereby
the
power
of
our
naturall
corruption
is
corrected
and
mastered
,
that
the
old
man
with
his
lusts
being
mortified
,
we
may
liue
in
newnesse
of
life
.
Rom.
6.
verse
3.
till
the
11.
And
so
by
these
steps
we
ascend
to
our
glory
,
which
is
the
last
and
vttermost
period
,
and
furthest
end
of
Gods
counsell
in
respect
of
vs
,
as
is
his
owne
glory
in
respect
of
him selfe
,
Ephes
.
1.
4.
5.
Now
touching
the
Scripture
which
you
cited
to
proue
Christ
to
bee
the
head
of
the
elect
from
euerlasting
:
That
Christ
is
the
Lamb
slaine
from
the
beginning
of
the
world
:
if
ye
referre
these
words
(
from
the
beginning
of
the
world
)
vnto
Gods
counsell
,
then
the
meaning
is
to
shew
that
Christ
Iesus
is
an
eternall
redeemer
in
the
purpose
of
his
father
:
who
(
as
Peter
saith
)
did
ordaine
him
before
the
foundations
of
the
world
were
laid
:
But
if
ye
referre
it
to
the
time
of
the
promise
made
in
the
beginning
,
at
and
about
mans
fall
(
as
in
that
saying
,
the
diuell
was
a
murderer
from
the
beginning
,
i
.
an
ancient
murderer
,
as
old
as
since
his
fal
,
which
was
in
the
beginning
)
then
the
sentence
yee
alledge
,
commendeth
the
efficacie
of
Christ
his
death
,
to
be
as
ancient
as
the
promise
of
Christ
himselfe
;
and
it
proueth
thus
much
,
that
our
Lord
Iesus
Christ
is
the
onely
redeemer
of
those
which
liued
before
his
comming
,
and
of
those
also
which
liue
since
.
Christ
by
his
death
is
the
common
Sauiour
of
them
both
,
the
power
and
merit
of
his
death
,
reaching
both
backward
&
forward
:
no
lesse
to
such
as
beleeued
that
he
would
come
,
then
to
such
as
doe
beleeue
that
he
is
already
come
:
and
so
controlleth
that
corrupt
conceit
of
tying
and
limiting
the
validitie
of
his
death
,
to
the
time
of
his
incarnation
,
as
if
such
of
Gods
people
as
were
in
the
world
before
,
had
enioied
only
temporall
promises
,
without
any
fruit
in
the
Messiah
to
life
eternall
.
Philale
.
This
was
it
that
the
Preacher
noted
in
these
words
of
his
Text
,
where
it
is
said
(
by
the
forgiuenes
of
forepassed
sins
)
namely
by
one
instrumentall
meane
,
euen
by
faith
,
in
the
blood
of
this
slaine
Lambe
,
the
sins
committed
of
such
as
liued
in
times
afore
his
incarnation
,
and
of
such
as
liued
after
,
were
remitted
.
Philopon
.
From
hence
then
ye
cannot
collect
,
that
the
Elect
were
in
Christ
their
head
iustified
from
euerlasting
.
And
whereas
you
say
,
the
righteousnesse
of
the
head
is
the
righteousnes
of
the
members
,
that
is
true
:
but
none
are
the
members
of
Christ
,
till
faith
make
them
such
:
for
in
that
you
presume
,
that
Christ
was
the
head
of
the
Elect
from
euerlasting
,
you
must
grant
that
it
must
be
vnderstood
what
God
in
his
secret
counsell
hath
appointed
shall
be
,
not
what
presently
and
actually
he
is
:
For
to
say
that
Christ
was
really
and
actually
the
head
of
the
elect
before
Adam
fell
,
it
is
absurd
,
when
as
yet
all
men
were
perfect
in
Adam
,
and
needed
no
Christ
,
nor
any
Christ
was
promised
them
.
And
it
is
impossible
they
should
be
in
both
Estates
together
,
that
is
,
members
of
Adam
and
of
Christ
.
That
is
also
absurd
that
yee
say
the
Elect
were
accounted
heires
from
euerlasting
;
for
in
the
sight
of
God
wee
are
not
heires
till
we
bee
sonnes
,
Rom.
8.
And
sonnes
we
are
not
till
our
new
birth
;
and
borne
anew
,
we
are
not
till
we
beleeue
,
as
it
is
written
,
Whosoeuer
beleeueth
is
borne
of
God
.
1.
Iohn
5.
1.
Philaut
.
Well
sir
:
say
what
you
will
;
I
beléeue
that
with
God
wee
are
accounted
heires
,
and
had
our
sins
forgiuen
vs
long
before
wée
beléeue
:
euen
as
any
king
hauing
once
purposed
to
pardon
a
traitor
,
he
is
now
pardoned
with
his
king
,
thogh
he
know
not
so
much
,
and
do
still
remaine
in
prison
.
Euen
so
God
hauing
purposed
in
himselfe
from
before
all
worlds
to
iustifie
vs
and
forgiue
vs
,
we
are
with
him
now
pardoned
and
iustified
,
though
yet
we
know
not
so
much
.
Philopon
.
This
reasoning
by
similitudes
is
a
very
weake
kinde
of
argument
;
they
be
leaden
Plumbea
argumenta
.
reasons
.
When
matters
are
substantially
prooued
by
authority
of
Scripture
and
good
reason
grounded
thereupon
,
then
similitudes
doe
serue
well
to
illustrate
and
declare
the
thing
more
plainely
.
But
for
answere
to
your
leaden
argument
,
we
say
that
as
a
traitor
to
whom
the
Prince
hath
purposed
his
pardon
,
is
now
pardoned
in
the
kings
purpose
:
so
are
the
Elect
sinners
pardoned
from
euerlasting
in
that
purpose
of
God
wherein
hee
decreed
their
pardon
:
but
as
a
Traitor
is
not
actuallie
pardoned
,
except
his
pardon
bee
drawne
in
writing
,
sealed
,
presented
to
the
offender
,
accepted
and
pleaded
:
so
the
purpose
of
God
for
the
pardoning
of
the
Elect
,
must
be
reuealed
in
the
word
,
offered
and
presented
by
the
ministers
,
sealed
by
the
Sacraments
,
receiued
by
the
Elect
through
faith
,
and
then
are
they
actually
pardoned
,
and
not
before
.
Now
for
that
you
say
,
the
Traitor
is
pardoned
&
yet
remaineth
in
prison
;
how
doth
that
fit
your
turne
?
seeing
the
Elect
beeing
once
effectually
pardoned
with
God
,
they
are
now
at
liberty
,
and
become
Christs
freemen
.
But
whilst
their
sins
are
retained
and
vnforgiuen
,
they
are
in
bondage
to
Satan
,
Acts
26.
18.
And
when
you
say
the
Elect
are
iustified
before
their
faith
,
but
they
know
it
not
,
ye
know
not
what
ye
say
:
for
euery
iustified
person
knoweth
he
is
so
,
2.
Cor
.
3.
And
by
the
same
spirit
we
know
the
things
are
giuen
vs
of
God
,
saith
Paul
in
the
forenamed
place
.
Now
of
these
things
which
are
giuen
to
the
Elect
of
God
,
Iustification
is
one
,
and
a
cheefe
one
.
Philaut
.
But
our
sauiour
Christ
speaking
of
the
Elect
Gentiles
,
which
were
not
yet
conuerted
to
the
faith
,
saith
,
they
were
his
sheepe
:
I
haue
other
shéepe
,
saith
hee
,
Iohn
10.
which
are
not
of
this
fold
:
therefore
it
is
plaine
,
that
the
Elect
euen
from
euerlasting
are
actually
iustified
,
and
the
children
of
God
.
Philoponus
.
He
meaneth
they
are
not
actuall
sheep
,
but
sheepe
of
Gods
purpose
:
for
when
he
saith
a
little
after
,
that
he
will
bring
them
to
the
fold
;
it
is
plaine
hereby
,
that
they
were
not
actuall
sheepe
,
nor
sheepe
of
his
calling
:
but
only
such
in
Gods
counsell
&
appointment
:
which
because
it
is
vnchangeable
,
therfore
the
Scripture
speaketh
somtimes
of
things
and
persons
decreed
,
to
be
such
,
as
if
they
were
now
such
indeed
.
How
say
you
Philaut
.
do
you
not
perceiue
,
that
ye
are
awry
in
this
matter
?
Philaut
.
Yet
at
the
least
,
Christ
with
his
righteousnes
is
giuen
the
Elect
,
from
the
time
of
the
promise
made
to
Adam
:
for
if
the
disobedience
of
Adam
from
the
time
that
hee
fell
made
all
vnrighteous
,
then
likewise
the
second
Adam
beeing
once
promised
,
made
all
the
Elect
righteous
at
once
.
Philoponus
.
If
Christ
his
righteousnes
were
not
conuaied
Heresie
contrary
to
it selfe
and
to
the
truth
.
to
vs
till
the
promise
,
it
is
plain
,
that
then
it
was
not
ours
from
euerlasting
.
But
further
in
your
similitude
there
is
a
great
vnlikenes
,
and
dissimilitude
:
for
all
men
were
in
Adams
loines
at
once
,
&
so
stood
and
fell
with
him
,
as
it
is
written
.
In
Adam
we
all
sinne
,
and
in
Adam
we
all
die
.
But
all
are
not
at
once
ioined
to
Christ
,
but
euery
elect
person
in
his
owne
time
,
when
he
is
regenerate
,
which
is
not
till
hee
bee
borne
into
this
world
,
and
begotten
againe
by
the
spirit
of
Christ
.
It
is
very
true
,
that
if
all
elect
ones
had
by
the
ordinance
of
God
beene
one
in
Christ
,
knit
and
ioined
to
him
,
as
to
their
spirituall
head
,
from
the
time
of
the
promise
,
as
all
were
one
in
Adam
,
at
the
time
of
his
fall
(
he
beeing
the
roote
and
head
in
whom
all
men
were
by
Gods
appointment
euen
from
his
first
being
)
then
your
reason
had
concluded
some
thing
.
There
be
other
things
wherin
Christ
&
Adam
be
like
one
to
the
other
,
namely
,
that
each
conuay
that
which
is
theirs
vnto
such
as
belong
vnto
thē
.
Adam
conuaies
sin
and
death
vnto
his
members
:
Christ
conuaies
righteousnes
and
life
vnto
his
.
But
they
do
this
not
in
one
maner
:
for
Adam
by
nature
,
Christ
by
grace
:
nor
at
one
time
,
Adam
from
the
instant
of
his
fal
,
Christ
from
the
time
that
the
elect
are
ingraffed
into
him
by
faith
:
therfore
when
Paul
had
said
,
Rom.
5.
19.
As
by
the
disobedience
of
one
man
,
many
are
made
sinners
,
hee
doth
not
say
in
the
present
time
,
that
by
the
obedience
of
Christ
,
many
are
made
righteous
,
but
in
the
future
time
,
many
shall
bee
made
righteous
,
euen
then
whensouer
they
shall
beleeue
.
Philaut
.
But
you
will
not
deny
I
trust
,
but
that
al
the
Elect
were
actually
redéemed
and
iustified
at
the
time
of
Christs
death
.
Philopo
.
It
is
well
;
I
see
heresie
is
vnconstant
&
Heresie
is
only
constant
in
vnconstancy
,
like
fortune
.
vncertaine
:
and
no
maruaile
,
hauing
no
other
grounds
to
rest
on
,
but
the
vnstaied
braine
of
fickle
man
.
But
to
your
assertion
:
It
is
true
,
that
Christ
when
he
died
did
then
act
the
worke
of
our
redemption
,
&
fully
merited
by
that
act
,
or
suffring
rather
,
or
if
you
will
,
by
that
actiue
passion
,
or
passiue
action
,
perfect
righteousnes
and
life
for
all
the
elect
.
But
if
ye
fasten
the
actuall
redemption
and
iustification
of
all
the
elect
vnto
the
very
time
of
his
death
,
what
a
matter
were
that
?
For
what
then
should
become
of
all
that
liued
and
died
before
the
comming
and
passion
of
our
Lord
?
they
must
needs
by
this
doctrine
goe
out
of
the
world
not
actually
,
and
indeed
redeemed
and
forgiuen
,
because
Christ
was
not
yet
actually
offred
:
contrary
to
the
Scriptures
,
which
teach
(
as
we
haue
seene
before
)
that
the
vertue
and
merit
of
that
death
,
which
Christ
once
suffered
at
the
appointed
time
,
doth
reach
to
them
that
beleeued
the
promise
of
his
comming
,
though
they
died
afore
his
comming
:
for
this
is
the
nature
of
faith
,
that
to
it
are
present
,
not
onely
the
things
which
be
now
at
this
time
,
but
which
shall
be
,
or
which
haue
beene
heretofore
.
For
it
is
the
euidence
of
things
not
seene
,
Heb
11.
Therefore
it
is
written
of
Abraham
which
liued
before
the
law
,
that
hee
saw
the
day
of
Christ
,
and
reioiced
.
And
Iob
beleeued
in
Christ
the
redeemer
long
afore
hee
came
,
and
by
that
beleefe
was
iustified
.
Againe
,
for
those
elect
that
were
borne
after
Christ
his
ascension
into
glory
,
it
must
be
said
of
them
,
that
ere
euer
they
did
exist
in
their
owne
persons
,
or
had
any
sinne
,
their
sins
were
actually
forgiuen
,
and
their
persons
actually
iustified
,
which
to
say
,
what
an
absurditie
is
it
?
Therfore
this
we
are
to
hold
,
that
Iesus
Christ
at
the
time
of
his
sacrifiice
did
by
his
obedience
to
death
performe
and
worke
that
righteousnes
,
which
by
diuine
appointment
was
to
be
imputed
to
all
the
elect
,
for
their
actuall
iustification
at
what
time
they
were
in
the
world
&
did
beleue
.
And
here
commeth
your
other
folly
to
bee
confuted
,
that
the
elect
haue
Christ
with
his
righteousnes
by
imputation
without
faith
:
for
in
that
you
will
haue
it
conuaied
by
imputation
,
euen
hereof
it
followeth
,
that
neither
from
euerlasting
,
nor
from
the
time
of
the
promise
,
nor
yet
from
the
instant
of
Christs
death
,
were
the
elect
iustified
by
Christ
:
but
then
and
at
that
time
when
euery
one
of
them
had
faith
to
embrace
Christ
:
for
to
bee
iustified
by
imputation
and
by
faith
is
all
one
,
for
imputation
is
not
made
but
vnto
faith
,
and
through
faith
,
as
the
Apostle
affirmeth
seuen
times
at
least
in
one
chapter
.
Ro
.
4.
And
the
reason
is
good
,
because
imputation
is
an
action
of
God
,
reckoning
and
accounting
the
righteousnes
of
his
sonne
to
be
the
righteousnes
of
that
man
which
hath
faith
to
beleeue
that
it
is
his
,
and
was
wrought
for
him
,
and
not
till
that
time
that
he
do
so
beleeue
:
for
which
purpose
marke
well
which
is
written
,
Ro
.
4.
23.
24.
It
was
not
,
saith
Paul
there
,
written
for
Abraham
only
,
that
righteousnes
is
imputed
vnto
him
,
but
also
for
vs
,
to
whom
it
shall
be
imputed
,
at
what
time
we
shall
beleeue
on
him
that
raised
Jesus
from
the
dead
.
Thus
by
the
iust
iudgement
of
God
this
curse
is
laid
vpon
heresie
,
that
it
should
not
onely
be
contrary
to
the
truth
,
but
to
it selfe
:
for
to
affirme
righteousnes
to
bee
giuen
the
elect
from
before
they
haue
saith
,
and
yet
to
be
giuen
by
imputation
,
are
(
as
we
haue
shewed
)
plaine
repugnant
,
the
one
opinion
striking
at
another
,
like
Ismael
and
other
wicked
men
,
which
neither
bee
at
peace
with
other
men
,
nor
with
themselues
.
But
Philautus
,
if
I
be
not
deceiued
,
there
was
some
other
thing
in
that
Sermon
you
heard
to
day
did
trouble
you
,
besides
the
Doctrine
of
Iustification
by
faith
.
Tell
me
,
is
it
not
so
?
speake
plainely
and
vtter
your
whole
mind
.
Philaut
.
There
was
indéede
,
and
it
was
that
which
he
taught
touching
the
persons
of
the
elect
:
of
whom
hee
said
,
that
before
their
calling
and
iustification
,
their
verie
persons
be
vnder
the
wrath
of
God
and
dominion
of
satan
,
no
lesse
then
the
Reprobate
:
wheras
I
do
hold
,
that
the
persons
of
the
elect
are
alwaies
in
Gods
fauour
,
and
God
is
neuer
enemy
to
their
persons
,
but
they
come
into
the
world
righteous
and
acceptable
before
God
:
the
Elect
indéede
are
reconciled
to
God
when
they
beléeue
,
but
God
is
alwaies
reconciled
to
them
:
for
he
euer
loued
them
,
and
did
but
loath
their
euill
qualities
and
sinfull
actions
onely
:
so
as
the
Preacher
which
taught
iustification
to
bee
the
accepting
of
their
persons
into
the
fauour
of
God
by
imputation
of
righteousnes
and
forgiuenes
of
sinnes
,
was
ouerséene
,
whereas
iustification
by
faith
,
is
but
a
making
of
our
actions
onely
to
bee
iust
through
faith
,
that
they
may
please
God
,
who
was
neuer
displeased
with
the
persons
of
his
elect
.
Philopo
.
J
did
smell
such
a
matter
.
See
,
that
as
no
sinne
,
so
no
errour
goeth
alone
:
ye
cannot
indeed
hold
iustification
to
be
before
calling
and
faith
,
but
that
you
must
by
consequence
deny
the
doctrine
of
mans
fall
,
and
all
that
which
is
taught
touching
the
two
estates
,
of
corruption
and
of
grace
,
and
so
with
one
blow
ye
strike
downe
the
whole
Doctrine
of
Scripture
.
Well
,
ye
haue
said
many
things
,
yet
scant
haue
ye
vttered
one
true
word
in
all
this
which
ye
haue
said
,
as
any
reasonable
man
shall
perceiue
.
First
,
it
is
most
certaine
and
vniuersally
acknowledged
of
all
Christians
,
that
in
Adam
all
men
fell
,
and
by
his
disobedience
are
all
men
alike
vnder
sinne
and
death
,
which
from
Adam
entered
equally
vpon
all
,
Rom.
5.
12.
Consider
what
the
Scripture
speaketh
,
euen
of
the
very
elect
before
their
conuersion
,
namely
,
that
it
calleth
them
vngodly
.
Rom.
3.
and
Rom.
4
And
sinners
,
enemies
,
of
no
strength
.
Rom.
5.
Seruants
of
sinne
.
Rom.
6.
Dead
in
trespasses
and
sinnes
.
Ephes
.
2.
1.
and
verse
3.
Children
of
Gods
wrath
,
and
in
verse
12
,
they
are
said
to
bee
without
God
,
strangers
from
the
life
of
God
,
without
Christ
.
In
other
places
,
as
Acts
26.
18.
they
are
said
to
be
vnder
the
power
of
Satan
,
and
in
darknesse
.
And
Ephes
.
5.
18.
they
are
said
to
be
darknes
;
Ye
were
somtime
darknes
.
It
were
infinit
to
rehearse
all
places
which
report
euen
of
the
verie
elect
such
vicious
crimes
,
as
they
liued
in
before
their
calling
,
as
beeing
ouercome
by
them
.
See
1.
Cor
.
6.
9.
10.
11.
Titus
3.
3.
Colo
.
1.
21.
1.
Tim
.
1.
13.
and
infinit
other
.
I
beseech
you
now
,
what
difference
is
there
betweene
the
elect
and
the
reprobate
,
as
touching
their
persons
before
their
regeneration
:
for
can
the
estate
of
reprobates
for
their
persons
be
worse
for
the
time
:
was
it
not
the
elect
persons
of
whom
those
forenamed
things
were
written
?
Were
their
qualities
and
actions
onely
euill
,
vngodly
,
sinfull
,
&c.
and
were
not
their
persons
become
such
through
those
euill
corrupt
qualites
which
did
clean
to
their
persons
,
as
close
as
flesh
to
the
bones
,
or
skin
to
the
flesh
.
Doth
not
the
Apostle
point
out
the
persons
of
the
elect
when
he
saieth
,
Yee
were
dead
through
trespasses
and
sinnes
?
were
the
sinnes
onely
dead
works
as
they
be
called
Heb
.
6.
2.
and
were
not
the
persons
spiritually
dead
by
meanes
of
sinnes
?
And
when
he
writeth
,
wee
were
by
nature
the
children
of
wrath
,
and
there
is
none
righteous
,
no
not
one
:
And
all
,
men
are
concluded
vnder
sin
:
And
,
the
whole
world
is
obnoxious
(
that
is
the
men
in
the
world
)
to
the
iudgement
of
God
:
do
not
these
Scriptures
censure
the
persons
wrapt
in
sinfull
qualities
,
as
in
filthy
rags
,
to
be
in
dangerous
estate
?
Also
when
Esay
saieth
,
Sinne
separateth
betweene
God
and
vs
,
meaneth
it
not
,
both
our
persons
that
they
are
separat
,
and
also
the
cause
for
which
,
to
wit
,
our
sinne
?
Yet
further
when
elect
Paul
was
a
Pharisie
and
a
blasphemer
of
God
,
an
oppressour
of
his
Church
,
and
a
bloody
persecutor
,
were
his
sins
then
forgiuen
him
,
had
God
then
in
mercy
accepted
his
person
for
righteous
?
He
himselfe
denieth
it
,
1.
Tim
.
1.
12
When
the
Corinthians
were
couetous
,
and
Idolaters
,
drunkards
,
contentious
,
were
they
then
iustified
?
Paul
saith
the
contrary
,
1.
Cor
.
6.
Are
men
at
one
time
both
in
the
kingdome
of
darkenesse
,
and
in
the
kingdome
of
Christ
?
Be
ashamed
of
such
monstrous
stuffe
as
this
is
.
Yet
thus
much
is
true
,
that
in
two
things
the
elect
whiles
their
persons
by
sinne
stand
in
so
fearefull
an
estate
subiect
to
death
;
in
two
things
,
I
say
,
differ
their
persons
from
the
reprobates
:
First
,
that
the
decree
of
God
is
vpon
them
for
their
effectuall
calling
,
in
his
good
time
,
when
their
feet
shal
be
pluckt
out
of
those
dead
snares
,
wherein
Satan
held
them
for
a
time
at
his
pleasure
,
2.
Tim
.
2.
vers
.
last
.
Secondly
,
they
are
by
the
hand
of
God
preserued
from
that
headlong
and
vnrecouerable
downefall
spoken
of
,
Heb
.
6.
&
10.
and
Mat
.
12.
into
which
some
of
the
reprobats
are
suffered
to
runne
.
For
God
will
lose
none
of
his
elect
,
but
will
raise
them
vp
at
the
last
day
,
and
giue
them
eternall
life
:
Ioh
.
10.
Philaut
.
Yea
,
but
I
hold
a
further
difference
,
namely
that
the
persons
of
the
elect
did
alwaies
please
God
,
and
be
as
much
beloued
before
they
haue
faith
as
after
,
and
after
be
as
wretched
as
they
were
before
.
Did
not
Paul
being
now
a
beleeuer
cry
out
:
O
wretched
man
that
I
am
,
who
shall
deliuer
mee
from
this
body
of
death
?
Yet
I
confesse
we
are
all
lost
in
Adam
.
Philopon
.
You
speake
very
vnwisely
,
but
you
that
hold
a
iustification
of
mens
persons
before
they
beleeue
,
must
needes
speake
after
this
fashion
.
For
iustified
persons
doe
alwaies
please
God
and
are
alwaies
beloued
,
and
can
in
no
wise
be
children
of
wrath
,
or
wretched
,
or
vnder
Satan
,
or
subiect
to
death
and
iudgement
,
and
so
you
will
make
the
Scriptures
to
bee
sound
writings
.
But
consider
this
which
I
further
say
to
you
:
are
the
elect
as
deere
to
God
and
so
much
beloued
,
when
they
beare
the
Image
of
Satan
,
as
when
they
beare
the
Image
of
God
their
father
?
and
are
they
as
wretched
when
they
beleeue
and
haue
their
sinnes
couered
,
Psal
.
32.
2.
as
before
their
sinnes
were
forgiuen
them
?
and
saying
thus
,
I
doe
not
beg
the
question
,
seeing
I
haue
proued
,
and
you
are
not
able
to
refute
it
,
that
sinnes
are
not
forgiuen
the
elect
til
they
beleeue
.
In
that
place
which
you
blindly
cite
,
Rom.
7.
the
meaning
of
the
Apostle
is
not
,
to
shew
that
his
person
now
hee
was
a
beleeuer
and
regenerate
,
was
no
more
happy
,
then
when
he
was
a
blinde
superstitious
Pharisie
:
but
to
expresse
by
that
exclamation
(
O
wretched
man
)
how
irkesome
and
greeuous
to
be
borne
it
is
for
Gods
children
to
be
stil
tugging
and
combating
with
remaining
and
dwelling
corruption
,
stil
to
be
molested
and
combred
with
the
eggings
and
rebelling
motions
of
sinfull
nature
,
rising
vp
against
God
;
resisting
,
hindering
,
and
staining
euery
good
thing
,
and
often
prouoking
and
preuailing
to
bring
forth
euil
works
highly
displeasing
vnto
God
;
keeping
backe
many
blessings
,
and
pulling
down
many
rebukes
from
his
mouth
,
and
strokes
from
his
hands
;
this
is
that
hee
complaineth
of
.
But
you
confesse
wee
are
all
lost
in
Adam
;
wherein
you
know
not
,
or
consider
not
,
what
you
confesse
.
For
they
which
are
lost
in
Adam
,
are
at
that
time
when
they
are
lost
,
through
corruption
of
nature
guilty
of
wrath
and
death
;
be
the
elect
also
at
that
same
time
pardoned
,
beloued
,
accepted
,
as
righteous
?
bee
they
then
children
and
heires
?
Is
not
this
to
confound
sinne
and
grace
,
death
and
life
,
hell
,
and
heauen
,
Satan
&
God
together
;
and
to
make
such
a
strange
mixture
,
as
neuer
was
heard
of
before
?
What
nouice
in
religion
Foure
estates
which
the
elect
passe
thorow
.
Rom.
5.
12.
knoweth
not
this
,
that
the
elect
were
1.
first
created
innocent
in
Adam
,
2
&
after
by
his
disobedience
fell
together
with
him
into
sinne
and
death
,
in
which
estate
they
remaine
till
they
bee
3
regenerate
by
grace
,
that
at
length
they
4
may
passe
into
the
estate
of
glory
.
As
then
at
one
time
none
of
Gods
elect
being
inwardly
called
while
they
liue
heere
,
are
both
in
the
estate
of
grace
and
glory
:
so
at
one
time
they
cannot
be
in
the
estate
of
corruption
by
Adam
,
and
in
the
estate
of
grace
by
Christ
:
they
cannot
at
one
time
he
both
the
members
of
Adam
&
of
Christ
,
sticking
in
the
rotten
roote
of
the
old
man
,
and
in
the
new
and
noble
plant
Christ
Iesus
.
And
heere
a
little
for
your
instruction
take
this
difference
,
which
is
in
the
elect
betweene
themselues
as
they
first
stand
corrupted
and
dead
in
Adam
,
and
are
after
new
borne
and
made
aliue
in
Christ
;
though
this
difference
may
be
gathered
well
,
by
that
hath
beene
already
said
,
yet
I
will
adde
some
thing
for
more
plainnesse
.
In
sinne
,
there
are
these
things
to
be
considered
,
1.
corruption
,
Foure
things
in
sinne
to
be
considered
2.
guilt
,
3.
punishment
,
4.
dominion
&
rule
:
the
elect
before
their
conuersion
are
intangled
in
all
these
,
they
haue
both
the
fault
and
coruption
,
and
also
through
that
,
are
guilty
and
subiect
to
punishment
and
curse
,
being
withall
slaues
to
their
sinfull
lusts
,
which
they
obey
as
seruants
their
Lord
:
and
besides
this
,
they
are
free
from
all
righteousnesse
,
Rom.
6.
20.
But
when
faith
commeth
,
and
that
thereby
they
be
one
with
Christ
,
they
haue
still
the
corruption
of
sinne
,
but
are
now
cleared
and
quited
by
Christ
from
the
dominion
of
sinne
,
also
from
guilt
and
punishment
of
sin
,
and
are
become
partakers
of
grace
,
not
onely
for
remission
of
sinne
,
but
for
the
mortification
and
buriall
of
sinne
,
and
liuing
to
God
in
righeteousnes
and
true
holinesse
.
Iudge
ye
whether
there
be
not
now
great
difference
in
these
things
.
But
me
thought
I
heard
you
say
,
that
sinne
hath
made
vs
enemies
to
God
,
but
not
him
enemie
to
vs
,
and
that
reconciliation
is
on
our
part
,
who
were
stangers
from
God
,
not
on
Gods
part
,
who
neuer
was
out
of
loue
with
vs.
Philaut
.
It
is
true
,
I
did
so
indeed
,
and
so
I
still
thinke
and
iudge
.
Philopon
.
What
grosse
blockishnesse
is
this
?
who
can
be
so
ignorant
liuing
in
the
Church
,
and
partaking
in
the
ministry
,
but
hee
must
know
,
that
through
sinne
,
there
was
mutuall
variance
between
God
and
man
?
Gods
iustice
being
infinitely
displeased
and
offended
with
men
for
sin
,
and
men
through
sinne
altogether
alienated
and
turned
from
God
,
hauing
their
minds
not
set
vpon
his
wil
,
but
vpon
euill
workes
,
Col.
1.
Doth
not
common
reason
teach
,
that
reconciliation
taketh
not
place
,
but
where
first
there
is
a
diuision
?
There
must
bee
a
rent
betweene
two
,
where
reconciliation
is
needfull
.
Also
is
it
not
written
,
that
a
mediator
is
not
a
mediator
of
one
(
but
of
two
?
)
Gal.
3.
20
And
if
Christ
by
his
death
haue
appeased
diuine
wrath
and
iustice
,
being
offended
with
the
sinnes
of
the
elect
:
is
not
then
God
reconciled
to
the
elect
as
well
as
they
to
him
?
Finally
,
doth
not
the
Apostle
lay
this
downe
,
as
an
effect
,
and
principal
fruit
of
the
Gospell
,
that
God
and
the
faithfull
haue
communion
one
with
the
other
;
he
with
them
,
and
they
with
him
,
1.
Iohn
1.
3.
7.
this
being
the
marke
whereby
to
know
it
,
namely
,
to
walke
in
light
,
as
God
is
light
.
You
imagine
that
God
cannot
at
one
time
,
both
loue
his
elect
,
and
be
wrathfully
displeased
with
them
:
of
which
matter
though
some
thing
be
spoken
before
,
how
the
elect
are
loued
before
their
new
birth
,
yet
for
more
euidence
,
vnderstand
yee
that
in
diuers
respects
this
is
true
,
as
Paul
saith
of
the
reiected
Iewes
,
Rom.
11.
28.
that
at
one
time
they
were
both
enemies
and
beloued
:
enemies
as
touching
the
gospell
for
the
Gentiles
sake
,
but
beloued
according
to
election
for
their
fathers
sake
:
so
the
case
standeth
with
all
the
elect
before
their
receiuing
into
the
estate
of
grace
,
they
are
loued
as
creatures
,
and
more
loued
in
purpose
as
elect
:
yet
as
creatures
so
qualified
,
defiled
wholly
with
filthinesse
of
sin
,
and
also
poisoned
with
originall
infection
,
and
the
contagious
fruits
of
that
bitter
dead
roote
,
they
stand
vnder
wrath
,
Ephes
.
2.
3.
so
as
if
it
were
possible
they
could
die
before
any
change
wrought
in
them
by
the
spirit
of
regeneration
(
which
cannot
bee
)
they
should
surely
perish
.
But
of
all
absurdities
which
yet
yee
vttered
,
that
is
most
apparant
,
that
ye
will
haue
iustification
by
faith
to
be
nothing
,
but
a
making
of
our
actions
iust
through
faith
,
the
persons
beeing
What
an
absurd
thing
is
this
,
that
there
shold
be
a
time
when
our
persons
be
righteous
and
good
,
and
our
actions
not
so
,
but
euill
and
vniust
,
seing
it
is
written
,
Make
the
tree
good
and
the
fruit
will
be
good
?
Why
the
righteousnes
of
Christ
is
called
the
righteousnes
of
God
.
righteous
before
without
faith
;
in
which
definition
there
be
these
faults
:
first
,
that
iustification
is
a
pronouncing
and
accounting
iust
,
and
not
a
making
iust
,
otherwise
then
by
imputation
of
faith
,
as
before
hath
beene
shewed
.
Secondly
,
ye
confound
iustification
with
sanctification
;
for
this
is
the
iustice
or
rightnes
of
our
qualities
and
actions
:
but
that
is
the
iustice
of
our
persons
,
and
is
neuer
ment
of
sanctification
,
no
not
when
it
is
perfect
in
the
heauen
,
much
lesse
of
our
imperfect
sanctification
here
.
Lastly
,
in
declaring
what
iustification
is
,
this
is
faulty
,
that
ye
mention
not
the
righteousnes
of
Christ
,
which
is
the
onely
righteousnesse
that
is
approued
in
Gods
sight
,
and
can
abide
the
rigorous
triall
of
his
seuere
iudgement
,
and
therefore
often
called
the
righteousnes
of
God
:
for
that
it
is
both
to
be
found
in
that
person
which
is
God
,
though
wrought
by
the
manhood
of
Christ
,
and
also
getteth
all
such
to
bee
iustified
before
God
(
that
is
,
allowed
as
iust
in
his
eies
)
to
whom
it
is
reckoned
:
thus
ye
may
perceiue
if
you
be
not
blind
,
that
all
this
while
that
ye
haue
beene
reasoning
for
a
iustification
without
faith
,
yee
haue
spent
your
breath
and
lifted
your
tongue
against
God
.
Philale
.
Philautus
,
me
thinketh
,
that
these
things
which
Philoponus
hath
opened
vnto
you
,
should
somewhat
preuaile
with
you
to
recall
you
from
that
accursed
damnable
errour
of
iustification
by
Christ
,
without
and
before
faith
,
and
from
those
other
grosse
conceits
about
this
point
.
Philaut
.
Why
sir
,
doe
you
thinke
so
badly
of
me
,
that
euer
I
denied
iustification
by
faith
?
I
was
alwaies
of
this
mind
,
that
we
haue
no
assurance
of
Christ
and
his
benefits
till
we
beléeue
.
Philalethes
.
This
that
ye
say
of
faith
,
that
it
brings
assurance
with
it
of
Christ
,
and
his
benefits
to
be
ours
,
is
very
true
;
the
Scripture
speaketh
thus
,
Rom.
4.
Abraham
by
his
faith
was
strongly
assured
:
but
you
hold
that
the
thing
it selfe
,
to
wit
,
the
righteousnes
of
Christ
,
is
first
yours
,
euen
in
order
of
time
,
and
then
faith
bringeth
assurance
,
knowledge
and
comfort
to
you
,
as
appeareth
out
of
your
own
words
to
Philoponus
.
Philautus
.
They
do
abuse
and
wrong
mee
,
that
say
I
deny
iustification
by
faith
:
so
it
is
affirmed
and
giuen
out
,
that
I
should
hold
preaching
of
the
word
vnnecessarie
,
and
that
I
denied
Adams
fall
.
Philalethes
.
Nay
Philautus
,
it
was
onely
said
,
that
these
things
follow
your
opinion
:
for
if
the
elect
from
their
birth
and
before
their
birth
,
be
alwaies
accepted
for
iust
,
&
be
actually
redéemed
:
If
they
alwaies
be
the
members
of
Christ
and
heires
of
heauen
;
surely
by
this
opinion
ye
doe
at
one
stroke
(
as
much
as
you
may
)
cut
and
crosse
out
of
the
Booke
of
God
,
the
whole
doctrine
of
originall
sinne
,
and
mans
fall
therein
,
making
nothing
of
it
:
for
this
Doctrine
cannot
stand
with
your
opinon
.
For
by
this
doctrine
of
originall
corruption
,
there
is
a
time
when
Gods
elect
are
not
iustified
nor
sanctified
,
but
bee
both
the
seruants
of
sinne
,
and
dead
in
trespasses
,
children
of
Gods
wrath
,
members
of
the
kingdome
of
darknes
,
heires
by
descent
of
sinne
,
euen
of
hell
fire
.
Nay
your
opinion
not
onely
abolisheth
the
doctrine
of
mans
fall
,
but
it
maketh
Christ
no
Christ
.
For
he
that
will
haue
Christ
a
iustifier
of
faithles
men
whiles
they
are
faithles
,
and
of
vngodly
men
whiles
they
are
and
remaine
vngodly
;
these
by
their
opinion
bring
in
a
false
Christ
,
such
as
the
Scripture
neuer
spake
of
:
therfore
iudge
ye
whither
this
error
would
carry
you
,
&
whither
you
by
it
would
cary
other
men
.
Moreouer
,
if
Christ
and
his
righteousnes
may
be
had
without
and
before
faith
,
and
if
we
alwaies
stand
righteous
before
God
,
and
be
his
adopted
sonnes
;
herein
ye
destroy
calling
,
and
take
away
the
chiefe
end
of
preaching
the
gospell
,
which
is
to
turne
men
from
infidelity
to
faith
,
from
satan
to
God
,
from
the
power
of
darkenes
to
light
,
that
we
might
receiue
forgiuenes
of
sinnes
and
righteousnes
amongst
them
which
are
sanctified
by
faith
in
Christ
.
Acts
26.
18.
Therefore
know
this
,
Philautus
,
that
he
which
holds
and
heresie
must
be
charged
with
all
the
errours
that
hang
vpon
it
:
As
a
drunkard
is
chargeable
with
al
the
fruits
which
come
in
with
his
drunkennes
.
Such
Iewes
as
came
to
Christianity
,
and
that
stil
held
that
righteousnesse
came
as
well
by
the
law
as
by
Christ
,
and
that
Christ
did
not
saue
,
except
the
Law
were
obserued
,
they
did
not
expresly
say
,
that
the
promise
of
grace
was
vaine
,
and
faith
vaine
,
and
that
Christ
died
in
vaine
.
Yet
al
this
followeth
of
this
opinion
,
as
the
Apostle
chargeth
them
:
Rom.
4.
So
of
your
opinion
many
absurdities
follow
,
and
very
foule
ones
,
which
you
must
bee
content
to
heare
of
.
And
if
you
abhorre
such
monstrous
consequences
and
inconueniences
,
as
do
arise
of
your
rotten
conceit
,
thē
you
must
disclaime
the
bitter
root
which
beares
such
lothsome
vnsauorie
fruits
.
Philedonos
.
Philopseudos
.
Philonomus
.
We
haue
al
so
vnderstood
him
hitherto
,
&
we
could
no
otherwise
take
him
:
surely
this
fellow
is
either
franticke
or
he
loues
contention
.
I
neuer
heard
such
maner
of
dealing
:
but
this
is
not
the
first
time
that
he
hath
béen
burnt
in
the
hand
:
For
I
heare
that
he
once
was
inclined
to
Popery
,
and
after
was
going
to
Brownisme
,
&
now
he
is
I
know
not
where
.
Philo
.
You
are
a
wonderful
man
:
you
haue
very
lewdly
carried
your selfe
:
but
if
you
now
were
truely
reclaimed
,
it
is
well
:
yet
let
me
tell
you
,
till
you
see
that
you
haue
held
an
errour
,
yea
sundry
errours
,
and
from
your
heart
be
sorrie
that
you
haue
so
offended
God
,
and
troubled
your
Pastor
,
&
other
good
Christians
,
which
your
busie
dealing
and
sowing
the
graines
of
heresie
,
and
with
your
mouth
confesse
your
fault
,
and
become
quiet
and
peaceable
,
following
your
vocation
with
quietnes
,
else
it
will
bee
hard
with
you
before
God
at
that
great
day
,
howsoeuer
you
speed
here
in
this
world
.
And
so
fare
ye
wel
Philautus
and
you
my
good
neighbours
.
I
must
conferre
with
my
friend
Philedonos
.
Stay
you
with
vs
Philalethes
.
Now
neighbour
Philedonos
,
J
heard
you
say
,
that
you
were
well
apaid
with
the
Sermon
which
you
heard
to
day
,
I
pray
you
what
was
it
that
ye
liked
so
well
of
?
Philedonos
.
It
is
true
,
I
did
much
allow
of
that
I
heard
.
For
the
Preacher
did
highly
extoll
Christ
,
&
the
sufficiency
of
his
death
and
sufferin●●
for
the
redéeming
of
most
miserable
sinners
which
beléeue
in
him
.
And
I
do
like
well
such
comfortable
sermons
.
Philalethes
.
But
neighbour
,
you
should
haue
marked
that
the
Preacher
spake
of
dueties
,
that
sinners
doe
owe
to
such
a
Sauiour
:
and
how
this
Sauiour
and
his
benefits
did
not
belong
to
any
,
vntill
they
were
terrified
and
humbled
by
the
law
:
for
howsoeuer
that
you
liue
ciuilly
amongst
your
neighbours
,
doing
no
harme
,
and
paying
euery
man
his
owne
,
kéeping
your
Church
,
and
giuing
dueties
to
whom
dueties
belong
:
yet
you
take
too
much
liberty
to
your selfe
in
sinne
,
ye
wil
sweare
often
,
and
vpon
light
causes
,
and
ye
make
no
conscience
of
a
lie
,
and
ye
vse
very
loose
company
,
with
such
persons
,
as
beare
no
good
will
to
the
Gospell
and
ministers
;
So
as
yee
had
more
néede
in
my
opinion
of
the
corasiues
of
the
law
,
then
of
the
comforts
of
the
gospell
:
And
I
for
my
part
would
haue
béene
more
glad
to
haue
heard
that
you
had
liked
the
sermon
,
because
ye
had
beene
humbled
by
it
:
for
ye
may
be
too
hasty
to
apply
comforts
,
before
ye
féele
the
smart
of
the
wound
,
and
do
hunger
after
the
remedy
.
And
this
I
speake
to
you
of
good
will
:
consider
what
I
say
.
Philedo
.
I
thanke
you
neighbour
Philalethes
,
that
ye
deale
so
plainely
with
me
.
I
grant
we
are
all
sinners
,
and
I
haue
my
faults
as
other
men
:
but
I
loue
good
men
and
good
preachers
,
and
they
are
welcome
to
my
house
,
and
I
loue
to
heare
good
Sermons
and
to
commend
them
.
Philopon
.
Ye
are
indeed
much
beholden
to
your
friend
Philal
:
for
he
telleth
you
that
which
is
meete
for
you
to
heare
:
for
you
shall
but
hurt
your selfe
to
lay
hold
on
the
doctrine
of
remission
of
sinnes
,
to
be
cheered
vpon
it
,
whiles
yet
ye
are
not
truly
grieued
and
humbled
for
your
sinnes
,
with
a
purpose
to
turne
vnto
God
,
and
amend
your
life
:
if
you
bee
such
a
man
,
as
your
friend
doth
describe
you
to
be
,
that
liues
in
diuers
sinnes
,
without
conscience
of
offending
God
in
them
;
then
the
merits
of
Christ
doth
not
belong
to
you
,
because
yet
ye
beleeue
not
:
for
hee
that
truely
beleeueth
in
Christ
,
cannot
liue
ill
,
because
that
true
faith
that
apprehendeth
Christ
for
righteousnes
,
doth
also
clense
&
sanctifie
the
soule
,
that
it
may
in
some
good
measure
delight
in
,
and
loue
the
commandements
of
God
,
and
abhorre
all
sinfull
and
wicked
waies
;
and
therefore
howsoeuer
beleeuers
haue
their
particular
slips
and
falles
,
yea
sometimes
very
grieuous
ones
,
yet
none
of
them
doe
liue
and
lie
in
any
sinne
small
or
great
without
repentance
;
for
beeing
borne
of
God
,
they
cannot
liue
in
a
continual
course
of
sinning
,
because
the
seed
of
God
remaines
in
thē
.
Looke
to
it
neighbour
Philedonos
,
and
the
rather
,
because
it
is
the
policie
of
Satan
to
cast
the
vaile
of
a
ciuill
life
ouer
the
eies
of
men
,
that
they
may
not
see
the
danger
they
stand
in
,
by
their
presumption
and
securitie
.
And
whereas
he
suffereth
them
to
take
someliking
of
good
men
&
good
things
,
it
is
to
the
end
they
should
not
suspect
their
euill
course
of
liuing
,
but
rest
themselues
in
some
common
and
externall
dueties
.
Philale
.
And
by
your
patience
Philedonos
,
now
that
wee
are
left
alone
,
and
may
speake
more
fréely
,
these
cauillers
béeing
gone
,
howsoeuer
you
are
a
man
of
faire
conditions
,
and
haue
good
will
borne
you
for
many
good
parts
in
you
:
yet
besides
other
things
which
I
haue
told
you
of
,
there
be
diuers
matters
wherein
you
do
amisse
:
for
vpon
my
knowledge
you
are
too
néere
,
and
loue
filthy
vnhonest
gaine
,
you
will
not
sticke
in
the
dealing
of
your
trade
to
straine
a
good
conscience
,
and
by
cunning
sleights
to
deceiue
simple
men
which
cannot
looke
into
matters
:
Also
if
you
can
catch
a
man
vpon
an
aduantage
,
you
take
no
care
to
hurt
another
,
for
your
owne
benefit
,
pretending
strictnes
of
bargaine
.
Also
you
are
intemperate
of
diet
;
though
you
bee
no
noted
glutton
or
drunkard
,
yet
you
do
too
much
seeke
to
please
your
appetite
,
and
make
too
much
of
your
body
,
that
it
is
no
meruaile
your
soule
doth
thriue
so
ill
:
for
where
the
body
is
pampered
,
there
lust
will
raigne
,
and
grace
will
decay
.
You
are
immoderate
also
in
your
honest
recreations
,
allowing
too
much
time
to
them
,
and
following
them
with
too
much
intention
of
minde
,
farre
more
then
you
do
the
best
things
;
and
some
games
you
vse
which
are
not
of
good
report
.
Lastly
,
albeit
ye
shew
some
kindnes
to
preachers
and
others
which
bee
good
men
;
yet
you
do
too
easily
admit
to
your
company
,
and
do
in
a
manner
specially
loue
some
such
as
you
ought
not
to
bee
familiar
withall
.
Philedonos
.
I
know
you
speake
all
this
to
mee
of
good
will
:
but
let
mee
tell
you
,
that
some
of
these
things
I
did
not
take
to
be
offences
:
and
for
other
things
wherein
I
doe
amisse
,
I
cry
God
mercy
,
and
I
hope
as
the
Preacher
taught
,
that
whatsoeuer
my
sinnes
are
,
yet
they
are
farre
inferior
●●
the
value
of
Christs
merits
.
I
do
euery
day
confesse
my
daily
sins
,
as
duely
as
I
aske
my
daily
bread
,
and
I
pray
with
my
family
,
and
sing
Psalmes
,
and
reade
the
Scripture
:
yea
and
both
catechise
my
familie
,
and
examine
them
vpon
points
of
the
Sermon
:
Also
I
do
much
help
the
poore
,
though
I
speake
it
.
I
am
giuen
to
no
notorious
vice
,
and
so
long
I
hope
well
.
We
can
none
of
vs
be
perfect
.
Philopon
.
These
things
that
you
speake
of
be
very
good
and
commendable
things
:
but
as
for
all
these
externall
things
,
an
hypocrite
may
do
them
.
See
Esai
1.
13.
14.
And
if
the
conscience
&
mind
be
vncleane
,
looke
whatsoeuer
good
any
doth
,
it
is
vnclean
.
Titus
1.
15.
And
see
1.
Cor
.
13.
●3
.
that
the
most
excellent
workes
,
euen
the
giuing
of
all
our
goods
to
the
poore
,
and
offering
our
bodies
to
be
burned
,
except
they
come
of
loue
,
that
they
are
nothing
worth
;
and
loue
springeth
not
but
from
a
pure
heart
,
and
a
good
conscience
,
and
faith
vnfained
.
1.
Tim
.
1.
5.
Therefore
Philedonos
please
not
your selfe
in
your
profession
,
or
in
externall
dueties
,
either
of
iustice
or
of
piety
:
for
if
you
practise
any
sinne
being
known
to
you
to
be
a
sinne
,
with
a
purpose
to
liue
in
it
for
some
gaine
or
pleasure
,
that
you
haue
by
it
:
this
is
an
argument
sufficient
,
that
all
is
done
in
hypocrisie
,
and
that
the
mind
and
conscience
is
soule
,
and
that
there
lacketh
the
roote
of
a
liuely
faith
,
&
christian
loue
.
For
he
that
loueth
one
sin
doth
hate
no
sinne
,
as
he
that
hateth
one
sinne
will
hate
all
sinnes
:
and
a
liuely
faith
stirreth
vp
Christians
to
watchfulnes
,
making
them
to
looke
to
,
and
to
preserue
themselues
.
While
ye
are
therefore
secure
in
any
part
of
your
duetie
,
or
doe
through
slothfulnes
cherish
any
knowne
sinne
,
take
heed
,
and
doe
not
promise
to
your selfe
forgiuenesse
from
Christ
,
who
doth
sanctifie
them
to
the
willing
and
sincere
obedience
of
the
law
,
whom
hee
iustifieth
by
the
faith
of
the
Gospell
.
Let
me
further
tell
you
Philedonos
,
it
is
a
great
iniurie
not
to
our selues
onely
,
but
to
the
death
of
Christ
our
Lord
,
to
perswade
our selues
,
and
professe
we
haue
Christ
our
iustifier
and
Sauiour
,
so
long
as
we
are
giuen
ouer
to
the
power
of
any
sinne
,
and
haue
not
our
hearts
soundly
setled
to
follow
Gods
knowne
will
in
euerie
duetie
which
concernes
vs
,
so
sarre
as
the
measure
of
grace
and
knowledge
will
suffer
vs
:
for
it
is
the
greatest
taking
of
Christs
name
in
vaine
,
that
can
bee
,
to
speake
of
his
mercies
and
merits
,
without
care
to
reforme
our selues
throughout
,
according
to
the
word
.
See
Psalme
50.
6.
And
ye
know
what
the
third
commandement
threatneth
to
such
as
take
Gods
name
in
vaine
.
In
which
regard
,
friend
Philedo
.
suffer
me
to
say
this
to
you
:
if
your
perswasion
that
you
haue
saith
,
and
bee
iustified
by
Christ
,
to
the
forgiuenes
of
all
your
sinnes
,
bee
true
and
sound
,
it
will
surely
worke
all
good
care
and
endeuour
to
walke
worthy
of
that
grace
,
by
making
you
seeke
to
please
and
honour
God
in
all
honesty
and
godlines
of
conuersation
,
1.
Pet
.
2.
12.
But
till
you
be
more
smitten
for
your
sinnes
,
being
feared
with
Gods
iudgements
due
to
those
sinnes
ye
liue
in
,
that
ye
may
come
to
Christ
mourning
and
heauy
loaden
vnder
the
waight
of
your
transgression
,
in
a
resolution
of
a
new
course
,
ye
do
but
flatter
your selfe
,
if
ye
thinke
ye
doe
beleeue
and
haue
any
part
in
Christ
.
Philedonos
.
I
thanke
you
both
for
your
honest
and
louing
dealing
,
&
I
will
endeauor
what
I
may
to
lay
the
law
to
my
heart
,
for
the
humbling
of
me
,
that
the
Gospel
may
be
swéete
and
effectuall
to
mee
for
my
comfort
,
and
striue
to
leaue
one
sinne
aswell
as
another
,
&
in
al
duties
to
please
God
:
I
neuer
considered
thus
much
before
,
as
you
haue
now
said
to
me
.
Alas
,
if
it
bee
thus
with
me
,
for
lacke
of
true
humbling
,
and
vnfained
thorow
repentance
,
what
may
bee
the
case
of
many
thousands
,
which
liue
more
loosely
then
my selfe
,
taking
more
liberty
to
doe
more
foule
things
then
euer
I
durst
aduenture
on
?
yet
for
al
their
dissolutenes
of
behauiour
,
being
common
and
grosse
swearers
,
malitious
reuengers
,
and
vnchast
liuers
,
or
proud
&
insolent
Peacocks
,
or
couetous
worldlings
,
openly
wringing
&
oppressing
their
neighbours
,
do
sooth
themselues
,
that
they
shall
haue
good
share
in
the
mercies
of
God
,
trusting
as
well
to
bee
saued
by
Christ
as
the
best
of
them
all
?
Thus
they
will
boast
.
Philalethes
.
They
full
little
thinke
of
that
which
Paul
threatneth
,
1.
Cor
.
6.
9.
10.
and
Galat
.
5.
19.
20.
and
of
that
which
is
written
,
Reue
.
21.
8.
And
they
forget
that
excellent
place
of
Titus
.
2.
11.
12.
The
grace
of
God
hath
appeared
,
bringing
Saluation
to
all
men
,
teaching
all
men
to
deny
vngodlines
&
worldly
lusts
,
and
to
liue
godlily
,
iustly
,
and
soberly
in
this
present
world
,
&c.
But
it
is
well
,
good
neighbour
,
that
you
are
minded
more
néerely
to
looke
vnto
your selfe
,
&
to
a
more
narrow
watch
ouer
your
waies
.
And
now
if
you
please
,
Philoponus
,
we
will
breake
company
,
for
it
drawes
toward
night
,
and
we
haue
already
spent
both
much
time
,
and
some
of
our
strength
about
these
matters
:
let
vs
returne
to
our
families
to
sée
how
things
go
,
and
there
to
refresh
our selues
after
our
labour
.
Philopon
.
I
am
content
with
your
motion
,
if
first
of
all
,
as
you
haue
well
admonished
our
neighbour
Philedonos
,
that
he
should
tender
the
peace
of
his
owne
heart
,
and
glory
of
his
God
,
by
ioining
vnto
profession
of
Christ
,
mortification
of
his
lusts
,
deniall
of
himselfe
,
and
amendment
of
life
,
seeking
to
draw
all
his
knowledge
into
practise
;
so
you
giue
mee
leaue
to
aduertise
you
to
beware
that
your
great
graces
of
knowledge
,
memory
,
wisdome
,
loue
and
meekenes
,
doe
not
puffe
you
vp
&
make
you
swell
:
Satan
being
such
a
workman
,
as
can
turne
our
vertues
into
poison
,
by
making
them
matter
of
pride
and
vaine-glory
;
and
it
beeing
too
rare
a
thing
to
see
any
humble
with
their
great
gifts
,
so
prone
we
are
to
offend
this
way
,
&
so
dangerous
is
this
offence
,
it
being
written
,
that
God
resisteth
the
proud
,
and
that
he
will
humble
An
humble
sinner
is
better
thē
a
proud
Saint
.
such
as
exalt
themselues
,
as
wee
all
haue
need
to
be
warned
of
it
,
and
also
to
take
good
heed
of
security
,
which
commonly
creepeth
vpon
vs
when
Gods
blessings
do
most
abound
:
be
watchfull
therefore
good
Philalethes
,
and
embrace
the
truth
in
humility
and
loue
,
increasing
more
and
more
,
as
ye
haue
receiued
:
and
considering
the
mercies
of
God
towards
you
,
to
call
and
draw
you
to
his
sonne
,
to
iustify
you
in
him
by
faith
in
his
blood
,
to
sanctify
you
by
his
spirit
,
to
preserue
and
keepe
you
vnspotted
,
till
this
howre
against
hell
gates
;
therefore
giue
euen
all
diligence
to
fly
the
corruption
which
is
in
the
world
through
lust
:
Ioyning
moreouer
vertue
with
your
faith
,
and
with
vertue
knowledge
,
and
with
knowledge
temperance
,
and
with
temperance
patience
,
and
with
patience
godlinesse
,
and
with
godlinesse
brotherly
kindnesse
,
and
with
brotherly
kindnesse
loue
:
for
if
these
things
be
in
you
and
abound
,
they
will
make
you
that
you
shall
not
be
idle
nor
vnfruitfull
in
the
acknowledgeing
of
our
Lord
Iesus
Christ
.
And
now
my
good
friends
,
I
do
bid
you
heartily
farewell
,
giuing
you
thanks
for
your
good
company
,
and
wishing
to
you
as
to
my selfe
,
all
good
of
our
meeting
.
FINIS
.